


























'V O 



^ ^ ‘K 

, ; ''°c.' f 

' .-'K'V:'. 

\f' 

’Sr - . ^ 




^ 0 ^ Ay ✓* j 


>« 
c 

SI-'* li'-' ,» "/.■'smO- » I ' ° s ° '\\ 

^ ._«5, V . - 

Z - -t: Cf^y ■ ■* 















o 0 





X 


OO. 




>' V 

o (y 


\0°<. 





“ A> y 

. * V ^ 

A "•'(> « k ■*“ \C>^ "C"^ A 

o >-' * « '^o t ® ^ ^ ■“' J,'i^ «' ' * 

'-^ j-i' ^ 0® Ij"^ A^/rZ^\ 

✓ .X -s' aew//yz^ ^ ^ << .55oA\Vjft v' mfi!///tz-. •#> 

'. ‘ - "o o' r 

0^0^,%' ’ ” “’'/C- ’" “’ v' 

A" -'y*!.'. ’”<?;. A .V%I>a’o • y*^.'. % .» .'aWa'-. a ,■!? - 4 m^’. ”<? 


<i.' 

z V " ^ 

<L^ ^ "" 

. V"' ^ 

’' '>". 4k\ J0^({f//y^2^ ^ 

; v^- : 

ft 




z 


-fe V <4^ <-» 

s ^ A ^<o 

\ 



.^0 





o -rx . <1 

m z ^ ^ ■ 

.r .V ^^nl/yyZ 2 -. ’f> 

^,. ■ .v *- Mi/yy,. , .5A « 


'V 



'y- ■ v^ 



■'o.;.'* y J <, i, ■^'' A 

cP ^ A- 





A 



o 0 




V" <!-''■* 0 /■ 


V 


'0^ ,G 



“ s y 

^I 5 i s " !■ . * ■) S 0 ’ A" V « 0 ' 

r> ^ <^4 a ^ -j^Slj^Ji! * A- ^ A /h. c!^ ^ 

° '* : y y “ ° ^ ^ 

- °.Wiy-' aI>^% '•^^-' ■ 




C*' ft 



s" A 

y * 0 N 0 ^ V^'^' ^ *' 8 I 1 * ’ a''* 

A V> .0^., 

V ,v " 'ey. 1^'^ " 

y y « ° y<p^ y 







0°' 


'^oo^ 




A' ^ 

-< o 0^ <■ 

ix <1 ^ c>^. 


^^■c« «. Aio' ' “ ‘ ^' -0^" '^#pv*;;;4;;\ 

- y " O' V o - 'P, A-o 





■X. aG" 


o 





A % 


'^ry ^ 

y A ^ ' 0 ^ V <' ’ 

' A* Jit^df/y ^ , "f ' ^ ‘*' 



A-* y^Sfe.'. 'ii. ,0 . 


t. ”fc o' .“ 

^•' 
A 






iV <P 
A^' 



V 8. * 0 A '> 


<P \ 




-y- V^ 





o’^ 


■*» \' ^£->. 


F 



y ^ 


- y y «S' ^ 

<-^y. - " y '^j 

* 'Z y> L . A^ < ^ A ^ 

tH 8^ Tw r ^ *’ .\\ .. \ 1 B ^ 



r. ^ 0 X, y 


^o 


. ft \VJ o. W r» ., 

' A , ^ ^ 0 Ki 



A V ^ 

A t; 

"* 7,'.»'" A s -, %,"* Ao ’* A 

: ^^A.7, 

, - ,'* / A ■% ywy y \ 

*1^ A rt N r ft ft > .\ lift •'/- V % s ^'-' 

« *a. .y ^ ^ A 

° ■ * -'" .7 ■ • • 7v *'' ’ ■' o7. • ■, y .' -«• ’"v'^*'^.,.,,%" • '•'.' •'o'’°' 

'-y- •'««•- ~ A , 4 *'.' 






'<S‘ 


^ A 







>i 




° %■ 7 =-■ 

z ^ z 

7 /A ^ 

VI >. 'V ^ , <A' * *'" A'"' “ ^ ’' A ^ 

V *0 ^g 2_ ^ '^4. <rC\ ^.AVi^ y/- »\j 'C 4g5////>^ tc k, 

‘ ' K iSri 5^ ^ .o a". ^^vN^\n\Ii < A^\U//yy^ ^ » 




s y '■ 




': '“o' . 

“ !><-■' '* 
ft 



4^^ i- 



// ^ <\ * 

' >4'* 


4 ^ 

.V ■- 




o'^ s^ 


vv A V ^ V 

>t*^ ^ K? 5\ * 

!^"''"/)'l \V ^ A 8» Al A 

5^- //>! O t'S ^ .^ilii=^ T' ^.r. A ® 

^ ^x, ^ ^ ^ * Z 

^ ft 

>• V ■ ci- * »<b f> -4 la V ' g> 

^ ^ f\ ^O -/« ."*» A\ ^ -V 

.l-b'" ^ ^ ..is' 





✓> ^vi. \ W'^r > \ v~ ^ 

O ft A ^ ^ c<y«y ^^ C^ •/ ^ 

, ».>|-> 7- ,,,, *.h0’ / 

* ’^i'v ‘V (A R» Ai ^ A ^ ^SlfiSl * ^rv \V 

*> x'T* ° 7 i 4 ° u/ 4<>J \w j. -, 

v <>'*'^r''‘*‘V.' ■ ■j' -v ^ ft c* *4 o V ^ \ a ^ # c? o -a o v y 

'> 7-;^^%'" •‘77'77 "jl' v%*'”‘ -7 



t/* ® ^ 





fxO ^ 

* 0 /■ Tv * " ' ' ” o'^ s' *'' /■/, '7:- * ° ° ^ 

ft A'' ^ -.-.yThffex ^ ^ ^ ^ ft 






A' 

cP’ ^ ■ 

o ^ <o 
z ^ ^ 

\ . 4^^ ft 

<\ 'O _ •/ 


7 a 7 x“" “ ■» A 0^ c ° ^ « T. * * ,7 x"' ' T 


-f^y O 


7Z. v‘ 


o5 ^ ' 

^ ~ ^y/ /jy^p f\ ^ 

7"\ 

- oxxx™., . % 7 “ ™*® " " 



7 .#’ 


. -7''’. T A % "* ^ 

s' A * y 0, A A 

*7 .'■^'•s -^o. A -lo 



















































cP\»' 

^: '^o o'^ * ^ 

s=^„' t., ^ ' 

o" \^\^' V '■ 

v> ^ 




> ^ 

v' ^ ^ " A 


',% v-‘^, 

K'. ■’'^- /■<«^ <• 



^ ^ y^llllUiII^< ^ ^'r A 

■ ■» , 0 ^ <■ •V 

. 0 ^ .c 

L \ \ \ V^W M - _ 



\ A-’ y '•Ki^ «, A 

.S--, KO^ .# 

t ?* (<? ^ <* A ’ ' 

I - ^x^ ^ rKV^r A d^ ^ 

z. ^ 7 

O - -«. » J’ ° 

ft (5 ^ ^ <!>' j V <>*. «. 




^ o' 

0 *--»*! _1- - | 

N - ^IIWV^" ° o5 -/t. " o. 



ft' 

< 0 *> 

*" o 

<* ft 

-wnww^ ® <i5 ^ 

^ .0'* ^O o>‘ ciU 

^N c ft ft ;. <^> 0 r< 0 \ V ff g 

" ■/’\l 



^ «v 


A "^ft *4 • > 

^^o. ,0^ C » ^ -^ « % 

': 0^ : 

" ^ rO O ^ ^ aJ' 

\v ^ a I \ ^ ■'0 O «■> <0^ 



^ -- ^ 0° <,* 

J(. ® /T 

<^ o' ft ^ 







‘■^ o'^ 


"* oT^ ’ \"»7rr-^'', 

., C^, v'^ ' \o\ 

. ^ V 




^ , 


• "^ft y ■* o V 

^ ^ 0 ^ y'^ ^G < 

^ '^oo^ f 


; \0 o<. 

• A-* ft o P ^ 

^ .r) N 0 ^ VV^ < 

V v' 'i- ' 

?• iC3 C;» * "s^ ' ' 

<^-5 « 

Z 





























EESULTS OF TOUE ^ 

w^-§. « 

f "DARDISTAN, KASHMIR, LITTLE TIBET, LADAK, ^ 


m 


ZANSKAR, &c.. 


?9 




m \s7©!yyi®^a[ii. 




. !<i 


_____ , ■ :- V..- ■’■ 

BY 

e/ wf lEITNEB, M. i. PH. D. 

flON. FELLOW OF r--.i,EGE, LONDON, &c, &c; PEINCIPAL OF THE 60YT. COLLEGE, LAHOEE j 

■■ LATE ON SPECIAL DUTY, BY OEDEE OF THE PANJAB 

■ . GOYEENMENT, IN KASHMIE. 






w ® iL. a- 


THE LANGUAGES AND EACES OF 
> DARDISTAN. 


iPjimT I- 

A COMPARATIVE VOCABULAET AND GRAMMAR OP THE 
DARDU LANGUAGES. 



Indian Puhlic Opinion Press, 
LAlIOEB 
AND 

Messes. Teubnee & Co. 60. Paiernosler Eoio', 
LONDON. 

it t:? ^ 

mwMmmmmm 
















• '#• 




\ 










PREl’ACE. / 


1 i 

In submitting this book to philologists I trust that I shall find them indulgent critics. 
The Tirst Volume, “ The Races and languages of Dardistan,” was composed under considerable 
difficulties. The Punjab Government could only afford me leave for the “ Special Misssion’’ 
on which I was deputed, between the 6th of August and the 20th of\)ctober 1866. During that 
period I had to make generally two, and sometimes three marches a day, [from 16 to 35 miles] 
mostly on foot, over mountainous country, a portion of which was the scene of frontier warfare. 
I found that the ferocity of the people of Dardistan had been exaggerated, but moving on un¬ 
known soil, I had to take every precaution. Three weeks also of the short leave which I had 
were devoted to searching after the remains of my friend Mr. H. Cowie, who together with two 
followers, had perished on a tour through Ladak, &c., which I had terminated on the 1st of July of 
the same year. I may, however, say that whatever my contribution to philological science may 
be worth, I literally never wasted a single waking hour during my last tour.* Surrounded by 
enemies, often thirsty, hungry and without shelter, I endeavoured to acquire from semi-savages 
what have hitherto been [with the exception of a few words] entirely unknown languages. The 
Dardus have no written character. After acquiring the most necessary words I used to put simple 
questions to my new acquaintances and endeavour to elicit the Grammatical forms which I required 
in their replies. I need not dwell on the many disappointments which this endeavour entailed. 
Often when almost certain of a particular tense, &c., &c., I would discover that my informant had 
either mistaken the question, been unable to answer it, or had in reply made use of idiom. 
Two Shins accompanied me to the Punjab, where they stayed for a few months, and to this 
circumstance I owe the correction of the Shina portion of the book. On the whole, I am inclin¬ 
ed to think that by far the greater portion of the book is correct. The arrangement, I am aware 
is not systematic throughout, but I would beg my critics to remember that even such as it is, it is a 
great improvement on the scattered Memos, likely to be made by a traveller in those regions. 
Scqjcelv back from the tour I found myself in the midst of work. Pully occupied by official, 
editorial and other literary duties, it is not to be wondered at that the present work exhibits some 
signs of a hasty performance. It is my impression from an enquiry into Dardu Verbal and 
other forms that these languages are the Dialects from which the Sanscrit was perfected. If I am 
wrono* 1 trust European Orientalists will correct me before I risk any conjectures of the kind in my 
fourth Volume. In conclusion I must refer to Cunningham’s admirable work on Ladak. At the 
end of it is found a Vocabulary of Alpine dialects among which one Shin dialect and Amyia and 

Khajuna are represented by about two hundred words the former, and about one hundred words 

each of the two latter languages. Inconsequence o#ifS#«ingham’s informants [whom he had 
the f^ood fortune to meet at Srinuggur where they arrived as ambassadors to the] Maharaja of 
Kashmir, probably not understanding many of his questions, most of the words are wrong, and 
are besides, it would appear, copied from the Persian characters, as they contain mistakes that 
would naturally arise from any hasty placing of the “ dots” that accompany several of the 
letters of that alphabet. 

The spelling adopted in this book is generally the Jonesian, but inconsequence of want 
of sufficient or proper type the following signs ^ or ' have often been made to do service for one 

another. I may state that “ th” “ph’’“kh” are always to be read diacritically. [ ] encloses 

either the sentence in which the particular word referred to is contained, or is a doubtful word. 
Signs of interrogation either mean that the word is very doubtful, or that the explanation will be 

found further on. _ . — ------ 

* Dardistan I visited between August and October 1866 ; Kashmir in May and June 1866, and in July 1863, and Ladak, 
^ 0 ., &c., in May and June of tile latter yejir. _ - 

















CONTENTS OF TOL. I 


PART !. 




A compai’cative Yocabulaiy and Paradigms of the Dardu languages. 

[GHILGHITI, ASTOEI, AENTIA, KHAJUNA, AND KALASHA.] 


THE COMPARATIVE VOCABULARY. 


Noun.?,. .... 
Numerals, 
Adjectives, 
Prepositions,. 


The Compaeatite Geammae 


Pronouns, ... 

Infiuitives and Imperatives, .. 
Conjugation of “ to be,” 

„ „ “ to become,” 

,, „ “to bring,” .. 

„ to give,” .. 

„ ,, “ to come,” ... 

„ “ to see,” 

„ „ “ to drink,” ., 

„ „ “ to speak,” .. 

„ „ to go,” 

„ „ “ to sit,” 

„ „ “ to hear,” .. 

„ ,, “ to stand,” .. 

„ “ “ to eat,” .. 

Addenda to Imperatives, . 

Declension of “ king,”. 

„ „ “ hand” . 

» “ gold,”. 

„ „ “ man,” . 

, „ “ woman,”. 

V “ son,” . 

,, „ “ daughter,” .. 

„ „ “ stone,” . 

„ „ “ flower, . 


(Paeadigms.) 


page 

1 

to 

7, 

9 ) 

1 

to 

9. 

99 

10 

to 

12 

99 

12 

to 

CO 


page 

i 13 

to 

15. 

99 

15 

to 

18. 

99 

18 

te 

20; 

99 

20 

to 

21. 

99 

21 

to 

24. 

99 

24 

to 

26. 

99 

26 

to 

28. 

99 

28 

to 

30. 

99 

30 

to 

31. 

99 

31 

to 

32. 

99 

32 

to ' 

33. 

99 

33 

to 

34. 

99 

34. 



99 

34. 



99 

34 

to 

35. 

99 

35. 



99 

35. 



99 

36; 



99 

36. 



99 

86 . 



99 

37. 



99 

37. 



99 

37. 



99 

37. 



99 

37. 











































V n ) 

APPENDIX TO PAPT I. 


Dlologues in tlie Kalasha language, . 

Addenda to conjugation in Part I., of the vex’bs “ to 

stand” and “ to eat,”. 

Names of Kalasha men, women, castes, &o., . 

Add to Kalasha Adjectives, . 

„ „ Imperatives, . 

Dialogues in the Arnyia language, . 

„ „ „ Khajuna language, . 


page I. to IT. 


IT. 

T. 

V. 

V. to TI. 
VI. to TII. 
ini. 


P A ii T 1 L 


VOCABULARY OF THE MOST IMPORTANT SHINA WORDS WITH OCCASIONAL 

NOTES ON THEIE USES, &c., &c. 


W ords relating to religion and the phenomena of nature. 

Official Designations, . . 

Terms relating to War, . 

Industrial and Domestic Terms, ... 

Add to “ terms of War,” 

Time, . . 

Terms of RELiTiONSniP, . 

Trades and Professions, . 

Terms relating to the Bout, . 

aud Moral Qualities, . 

Ailments,.. 

Infirmities, .. 

Eemedies, .. . ... 

Barber’s Instruments, . 

Terms relating to Habitation, . 

Terms relating to Meals {with notes,) . 

Trees, . 

Flowers, . 

Grasses and Fodder Plants, . 

Grains and Pulses, .... . • . •COST ««■ >•«•»! .*• •••••• •••«•• ••• *• 

Condiments and Vegetables, . 

Animals, ... 

Fishes, .... 


page 1 
„ 2 

„ 2 

4 


to 2 


to 3 


o 

6 

8 

0 

11 

13 

14 
14 
14 

14 

15 

16 

17. 
.17. 

18 . 

18. 
18 
19. 


to 6 
to 8 

to 10. 
to 12. 
to 14. 


to 15. 
to 16. 
to 17. 


to 19. 






































C ni ) 


Insects, ... 

Mixeeais, ... 

Precious Stones, Ornaments, &c., . 

Fabrics, .. 

Add to terms relating to Land on page I., . 

Terms relating to business transactions, . 

"Weights and Measures, . 

Dauces, . 

NAMES OF PACE AND COUNTRY, 


page 

JJ 

M 

5 ) 

J> 

n 


20 . 

20 . 

20 . 

20 . 

20 to 21. 

21 . 

21 . 

21 . 


21 to 24. 


[Descriptive of routes, rivers, forts, villages, mountains, &c., &c., &c., in Grhilghit, A.stor, Chilas, Gor, &c., <fcc. 


[ A^illages of Chilas, .. P‘''g6 22. ] 

[AMlages ofAstor, . „ 22 to 23.] 

[ Aullages of Guraiz, . „ 23. [] 

[ Mountains of Gbilgbit, Astor and Chilas, ... „ 23.] 

[ Names of Rivers, . „ 24. ] 


[ Names by which these races are known, .. „ 24. ] 

[ Names by which Chilasis call other neighbour¬ 
ing races, . „ 24. ] 


Titles, . 

Castes, . 

Proper Names, 


page 

>> 


25. 

25. 

25 to 30. 


[ Names of Astori men, .. 25, ] 

[ Names of Astori women, . 26. ] 

r Names of Ghilghiti men, . 27, ] 

[ Names of Ghilghiti women, . 28. ] 

[ Names of Guraizi men, . 28. ] 

[ Names of Guraizi women, . 28. ] 

[ Names of Kashmiri castes, . 29. ] 

[ Names of Ka.shmiri men,. 29. ] 

[ Names of Kashmiri w'omen, . 29. ] 

Familiar appellations araonghitis and Astoris, . page 

Terms of abuse, . ?> 

Terms of endearment, . » 

Exclamations, . » 

Oaths, . » 

Games, . » 

Musical Instruments, . ,, 

Festivals, . » 

^ Days of the week,. i> 


SO. 

30, 

30. 

31. 
81. 

32. 
32. 
32. 


33. 


















































( IV ) 

THE TllAVELLEE’S VADEMECHM IN CHILAS, ASTOE,. GHILGHIT, 

AND GIJEAIZ, ..... page, 33 to 49. 

The Traveller iu Astor and Ghilgliit, ..... „ 33 to 37. 

» „ Chilas, .. „ 37 to 41. 

( Including a List of the Villages, routes, trees, of Chilas as well as a short Vocabulary, &c., &c. ) 

Comparative Dialogues in the GKilghiti and Guraizi dialects, . 41 to 44. 

COMPAEATIVE DIALOGUES IX GhILGHITI AND AsTOEI, .... 44 to 49. 


[Medical dialogues, .... page 44 to 48.] 

[Conversation of a peasant with a Eaja, . „ 48] 

[Divisions of time, . „ 48 to 49.] 


Words collected by Mr, Baden Powell, ... 
„ „ Mimshi Ghulam Nahi, 




50. 

51. 


PART III. 

Grammars of Ghilghiti, Astori, Arnyia, Khajuua and Kalasha. 

A CoMPAEATIVE VoCABULAEY OP THE SaXSCEITIC DaeDU LAXGUAGES WITH KasHMIEI and a 
Sketch of a Grammar of Kashmiri. 


PAR T 1 V. 


Ethnographical Sketch of the people of Dardistan and outline of Dr. Leitner’s tour in 1866. 

















VOL. I. PAET I 


A COMPARATIVE VOCABULARY AND GRAMMAR 

OF THE 

DAEDU LANGUAGES. 

* - 

The sign under the column “ Astori’‘ dialect of Shina means that the word is the same as in the GMlghiU dialect. The same sign 
under the headings Arntia, Khajuna and Kalasha means that the Dardu word corresponding to the English term in tne first column is 
unknown to the Author, On an average every page contains 150 Dardu words. 



shina. 


KHAJUNA. 

KALASHA-MANDER; 

ENGLISH. 

GhilgMti. 

Astori. 

ARNYIA. 

Abode, 

dish ; got, 

gosh, 

durr 

girom. 

hand, 

Arm, 

sbipi, 

... 

... 


harkin. 

Almond, 

badam, 

... 

... 


biyels. 

Altar, 

sbein(?) 

... 

... 

... 

hand. 

Adulterer, 

lajgharo. 

jerapi, 




Animal, 

bring. 





Anger, 

rosb. 

rdsh. 




Apple, 

pbala, 

phald. 

... 

... 

roshonau. 

Ass, 

jakunn. 

jakunn. 

gorddk, 

... 

gordok. 

Apricot, 

djuru, 

... 

... 

... 

ajai. 

Air, 

osbe, 

... 

hawa; gann; ... 

tish. 

sina (word) shilak. 

Age, 

umr. 





Ant, 

pileli. 

... 

pilili 

... 

pililek. 

Arrow, 

k5n. 

t • • 

weshu 

huntze. 

bro; shingtom=bow, 
the wood part,=:tshong. 

Beard, 

day. 

day, 

reyinle (?,) 

gunye. 

sha. 

Bear, 

itch. 

... 

ortz. 

... 

itz. 

Breast, 

titiro, 

f tshutsho, mant- 
{ she (breasts,) 



gro; tshutshu (breasts. 

Boy, 

sbuder 

... 

dak. 

hiless. 

suda. 

Little boy,... 

biro. 


tzak dak. 

gyot hiless. 


Girl, 

sdntch, 

... 

f tzak qnmoro 

1 little woman,... 

dassin 

strija gurok. 

Brave, 

hiyelo. 

... 

djamm. 

hagdurr. 

goatinn. 

Bird, 

tshaen. 

... 

nliwarum. 

balatz. 

pachenk. 

Blood, 

lei. 

... 

ley. 

multan. 

lui (niao.) 

Boat, 

nao. 


kishti. 

nau. 

—drin (leather bladders) 

Bone, 

ati. 

... 

kel. 

tin (tim ?,) 

ati. 

Brass, 

ril. 

... 

durum. 

rel. 

harila. 

Brick, 

dishtik, 

• • » 

washtii, 

dishtik (dan.) ... 

mundi. 


































( 2 ) 

DARDU LANGUAGES— 


Shea. 


ENGLISH. 

S H I N A. 

ARNYIA. 

KHAJUNA. 



GhilgTiiti. 

Astori. 

JIAL A SHA-M ANDEK. 

Brother, 


... 

birar. 

atshu, 

baya. 


Buffalo, 

mayusb. 

... 

mannu, 

hes mahes, 

(there are none,) 

Bride, 

hilal, 




^ strija (wife,) 

(ajakari (bride.) 

Bridegroom, 

hileleo, 

... 

shabuksurr. 


purush. 


Cap, 

koi, 

... 

phakoll, 

parsing. 

kurr. 


Cavern. 

kor, ? 

bd. 

*«• 


kree. 


Cheeks, 

G. harom; plural= 

haram, plural= 

mukh. 

amukush, 

kali, distar (turban). 


harome. 

harame. 





Clothes, 

kam. 

djemalli, 

tchalai, 

qattii. 

f piran=waistcoat ;butt— 

( drawers;) tcheu-clothes. 

Comb, 

kdnyi, 

a woman’s is ") 
called : kdngo, j 

akheleyyni. 

hisk, ... 

kandayak. 


Coward, 

bijato, bigatur, 

... 

burtuak. 

bijato, 

biheuder, bibu. 

Camel, 

unth. 


uth, 

unth. 



Cat, 

bushi. 

pushi. 

khalao, 

pushi. 

piishak. 


Cloud, 

ajjp, sheo. 

... 

boshistahi kott. 

haralt. 

bashik (rain) mendji. 

Clouded weather, 







Copper, 

tchom. 

zanss, 

miss. 

zans. 

gopdali (dish) tshukura. 

Cotton, 

kayas 

... 

didono. 

kupasya, 

krawas. 


Cow, 

go, plural of gao, 

•••. 

leshu. 

bua. 

gak. 


Crow, 

ka, 

... 

kagh. 

kako. 

kagra. 


Dish, 

tal, 

tawak. 


... 

kurri, gondali (?). 

Dekchi, [kettle]... 

dek, 


. . . 

... 

kawao. 


Daughter, 

dihh. 

... 

djurr. 

ai, 

tshnu. 


Asauexclamation ■» 
“ oh Httle girl,” j 

Mulai, 




dada. 


Day, 

des. 

dies. 

anus, 

giintz. 

( basau. 

(adoa ratau=night. 

Dog, 

shu 

... 

reni. 

hiik. 

sheon. 


Eyebrows, 

atch kdt. 

... 

bru. 

alteyns. 

ejganduk. 


Eyelid, 

atch pati. 


kumiiso. 

arpiu. 

etchpheluk. 


Ear, 

kbnn. 

... 

karr. 

altiimal. 

koron. 


Earth,* 

birdi. 

buzunarr, 

tshuti. 

bird!. 

tshdmm. 


Earth in the 7 
sense of soil, j 

sunim, 

samm. 

burn. 

tikk. 

tshdmm ; pao. 

khadai, 

mahadeo-Indr, 

kushumia, 

hingao, 

Names 
for God, 
(& por- 
^ tions of 
the Uni- 

Soil is also called 
“ Samses ” in A. G. 






J verse.) 

























( 3 ) 

DAEDU liK^QVKQ'E^.—Contmued'. 


ENGLISH. 

S H I N A. 

APNYIA, 

KHAJUNA. 

KALASHA. 

OTiilgliiti, 

Astori. 

Egg, 

hane, 

tul. 

aykunn. 

tingan. 

ondrak. 

Elephant, 

hasto. 

... 

... 

hasto. 


Eye, 

ate hi. 

... 

ghetch, angar,... 

ilki (ilshin ?) ... 

etch. 

Linger, 

aguipl. guye, ... 

angui, 

tohumdt. 

amients. 

ango. 

Father, 

malo. 

... 

tat. 

au ; alya. 

Wawa, 

Papa, 

babo, 

... 

... 

ao r?). 


Fire, | 

agar 

phu, 

angar, 

phu, 

angar. 

Flame, ) 

“ agari gui,” ... 

“phuenn-guy,”... 

... 

... 

gulshpi. 

Fish, 

chimujiZwraZ chime 

... 

matzi. 

chimu. 

matzi. 

Fly, 

matsbi, 

... 

... 

... 

mangajik. 

Flower, 

phunerr. 

pusho. 

gamburi. 

askhdru, 

ghambiiri. 

Flour, 

ate. 

... 


... 

at. 

Foot. 

pa. 

... 

pong; dek [ leg,] 

nting, 

kiirr ; dheink [leg,] 

Feet, 

pai. 

... 

... 

goting (?) 

f kushurek-knee 
\ [broink-thighs,] 

Fort, 

kot, 

... 

kott, pong (?)... 

kan. 

kdtt ; hend [temple,] 

Ford, 

weyga. 

... 

... 

... 

uguni, wazai, 

Fruit, 

phamiil. 

phalamul, 

zori. 

phamul. 

mewa. 

Forehead, 

nilao, 

... 

... 

... 

nila. 

Gai'den, 

tzago. 

shein. 

gurzen. 

bassi, 

gurzenu, 

Goat, 

muyar. 

rniigr. 

titch, ■) 

halden, 

bira. 

She goat, ... 

ai. 

... 

pai, 3 


pai, 

Gold, 

sonn, 

... 

sdrum, 

ghanish. 

soa. 

Gram, 

baspur, 

tshak, 




Grass, Hay, 

katcb, tcharr, ... 

... 

djosh. 

shikah 

shashta khas.s. 

Green grass,... 

tcharr. 

... 



grila khass. 

Gun, 

tumak. 

tumak 

tuwek. 

tumak. 

topek. 

Hair, 

djakurr. 

djakue, djako, ... 

drd. 

( karnedjang, 

tshui. 

Curls, 

Tshamue, 

Tshamuti, 

preshu 

) , 

C goyang, 

tshuri. 

Hand, 

hatt. 

... 

host. 

gureng, uring, ... 

peen ? pilon. 

Head, 

sHsh, 

shish. 

sdrr. 

ayetes 

shish, 

Herald, messenger. 

duratz. 

... 



khabarero (?) 

Honey, 

matshi. 

(also mosquito,) 

matshi, 

matshe. 

matsherik. 

Heaven, 

agai, 

angai, 

asmiin 

ayash. 

di, 

Horse, 

ashp, 

... 

istdrr 

hagurr, haghurr 

hashsh. 


\ 






























DARDU LA.mJJA.GES.—{Continued.) 


ENGLISH. 

S H I N A. 

AKNYIA. 

KHAJUNA. 

KALASHA. 

Qhilghiti, 

Astori. 

Hut, 

dukur, 

dukurr. 


ha=house. 

tshittak hand ; 

House, 

got, 

gosh. 

durr, 

girom=:villag«. 

ghona hand, 

Heart, 

hio, 

hio 

hard!. 

ass. 

hera, 

Husband, 

barau. 

bareyo, 

mosh, 

er, auyer, 

beru, 

Iron, 

tchimr. 

... 

tehimurr 

temir, tsbimr, 
tshiimar, 

tshimur. 

king, 

ra, trakbne, 

rash, 

miterr; bakhte, 

tham,* 

shah shah gurok, 

kiss, 

ma botze, 

• •• 

• •• 

... 


Lead, 

nang, 

... 

aziz. 

nang, 

adzis. bullet=bro. wez = 
powder 

Lake, 

barri, 

birl; sarr, (ocean,) 


... 

sardawai. 

Leaf, 

patu, 

pattu, 

tshanu. 

thapong. 

prdn. 

Leather, 

tchumm, 

• •• 

• •• 

... 

gao, 

Leopard, 

di. 


• •• 

... 

joao. 

Light, 

sang, 


roshd. 

sang-manimi, ... 

pralik, 

„ of a candle. 

tchald, 



... 

lutsh, 

Lightning, 

bitshus. 

... 

yiidur. 

tam. 

win (prau) 

dedayang=th under^ 

Limit, 

dirr, 

diro, 


... 

khdnda, 

Lips, 

onti. 

... 

apak ; shunn, ... 

eyeling. 

lisht. 

Man, 

musha, plural = 

manujje, 

rdi, 

hirr; er. 

kushala, 

Male, 

biro. 

... 

mbsh, 

hirr 

piirush, 

Marriage, 

garr, 

kash. 

kodba. 


dja. 

Milk, 

dutt. 

... 

tshirr. 

mamu. 

tshirr, 

Mill, 

yorr. 

yosh. 

... 


yjdnter, 

Monkey, 

sheddi. 

... 

mukull. 

sheddi. 

mrakro. 

Modu, 

yun. 

... 

mas, 1 

halantz. 

mastruk, 

Month, 

matz, 

mbs (also meat). 

J 

... 

mastriik, 

Mother, 

mah. 


nann, 

mama. 

aya (aya i ! = come, 
mother,) 

Mama ! 

adje, 

... 

... 

uma (?) 


Mountain, 

tshish. 

... 

hgari (?) 

tshish, 

sonn, 

Gt. mountain, ... 

1 

atali tshish, 

danyi tshish, ... 

Z6mra, 

1 

S 

f 

* moffholote —The 
iunzas call the King 
aiv-wash and the 
Cing’s race aishea ? 

ghano sonn, 






























( 5 ) 

DARDTJ LANGUAGES.— 



S H I N A. 


KHAJUNl. 


ENGLISH. 

Qhilghiti. 

Astori. 

ARNYIA. 

KALASHA. 

Mouth, 

hi. 

azi. 

shunn-lips; apak- 
mouth. 

akhatt; gokhatt, 

usht, 

Mist, 

niyar. 

kau. 

... 

... 

mendjamd. 

Musquito, 

pitcho, 

mdye. 

kishu. 

khon. 

mengajik, 

Morning, 

loshtakl. 

loshte. 

...' 

... 

tshaupami ; tshaupa =; 
to-day; dndja =morrow, 

Model, > 

haydn. 

Boel, 


... 

(nora-new ; lajna-old,) 

Neck, 

shakk, 

... 

gol, • ... 

bukk. 

torr, 

Name, 

nom. 

... 

nam. 

goyak. 

hom, 

Nail [of finger,]... 

Nori [kilito-a nail 
for fastening,]... 


doghur. 

aurimus. 


Night, 

rati, 

... 

paniya (?) tshiii, 
tshoi. 

tapp, tipa (?) ... 

ratt. 

Midnight, ... 

trang>rati. 

bagai rati. 




Nose, 

nato, 

note. 

naskarr, , ... 

amupush, gomo- 
posh, 

natshor. 

Neighbour, 

katchi. 

ele. 




Oath, 

bun. 

... 


... 

shatt; kshullo manhan- 
dei (?). 

Oil, 

teyl. 


tell, 

dhel. 

teue. 

Pain, 

sbilaun. 



... 

tripalle. 

Perspiration, 

girdm. 

huluk. 


... 

hulluk. 

Plant, 

tdmak. 

shuy 

dtch. 

giiit birang. 

kandalek. 

Kain, 

ajwato. 

ajjo. 

boshikk, 

hariltachil. 

bashik. 

King, 

bordno. 

anguelo. 

pulungusht. 

burdndo. 

angushter. 

River, 

sinn. 

... 

sinn. 

sinda. 

ga; boboyuk. 

Rope, 

bali, 

[balo=one hair,] 

... 

... 

radjuk. 

Road, 

ponn. 


pdun, 

gand. 

ppidnn. 

Rule, custom, ... 

shalda, ganau, ... 

rasm, 


... 

dastiir. 

Salt, 

pajju. 

luni. 

trupp, 

beyo. 

Ion. 

Sabre, 

kangarr, 

... 

kongurr. 

ghatandj, 

kangar. 

Sheep, 

karelo. 

kara. 

wekhkalo. 

bashkar. 

mesh. 

f., 

etch, 

esh, 

... 

... 

amea. 

Shoe, 

paizar, 

kabsha, 

‘kaush. 

kabsha, . . 

paizar, (?) 

kalum. 

Saw, 

haratshi, 

arra, 

' — 

... 

gir. 

Silver, 

rup, 

... 

drochn, 

buri. 

rua, 



























( 6 ) 

DAUDU LANGUAGES.—r Gontmued.) 


ENGLISH. 

S H 1 N A. 


KHAJUNA. 

KALASHA. 

Ghilghiti. 

Astori. 

j ARNIYA. 

Spring, 

walo [summer,] 

bazdno. 

... 

... 

bassum. 

Sister, 

sab, 

sass. 

ispasar, 

ayas. 

baba, 

Sister ! Excn. 

kaki, 

... 

kai. 



Skin, 

tshomm. 

... 

pdss. 

batt, 

pdi, 

•Spring, [water,]... 

utz. 



... 

utz, 

Sky, 

agai. 

angM, 

asman. 

ayesh, [.?] 

di. 

Spy, 

lishi=t.shorite, 
kondyono; 

[wate]. 



beriu. 

Stomach, 

derr. 

derr. 

koyanu. 

aul. 

kutch. 

Snake, 

djdnn, 

... 

ai. 

toll. 

gdkk. 

Snow, 

binn, 

... 

bimra. 

gye, — 

kirik. 

Stockings, 

djerabe, 


... 

... 

djerab, 

Son, 

putsh, 


djao. 

ai; aya (?) 

putr, 

Song, 

gae. 


... 

... 

gro. 

Star, 

taro. 


istarl. 

asi. 

tari. 

Stone, 

batt. 


bdrfc, ... 

... 

batt. 

Gt. Stone, ... 

giri, 


... 

... 

ghona batt. 

Little stone... 

batuki=kai. 

... 

dzek; bort. 

dann ; dbann [?] 

to hutek batt. 

Sun, 

suri. 

... 

ydrr. 


smi. 

Silk, 

sikkimm. 

... 

... 


sikimm. 

Tax, 

bapp, 

bajji. 



tbangi. 

Thunder, 

agai-kiit. 

... 

kot-boyenn. 

duang-raanimi,... 

didayang, 

Tiger, 

di, 

... 

purdumm, 

tha, 

juau. 

Time, 

kyenn. 

... 

... 


wagt ? 

Tongue, 

jipp, 

... 

liyinni. 

bmus. 

djipp. 

Tooth, 

donn, 


ddnn. 

ame [gume,] ..; 

dandoork, 

Town, 

jbng. 


Idt sbehr. 

uyun ba=gt house. 

shall ar (?) 

L. town. 

buy, 

... 

tzak sbehr. 

tesbagbun ba=lit- 
tle bouse. 

gromm. 

Tree, 

tomm. 

... 

kann, 

birang. 

mutt. 

Trial, 

saliarr, 

... 



djdni (?) 

Tribe, 

rdm, 

... 

rdmih. 

rom. 

zattr (?) 

Tribute, 

bapp, 

bajji, 

... 

... 

tbangi, 

Turban, 

tatto, 

pashd. 

tsbadur, 

basha. 

distar. 

Village, 

bdy, 

kuy, 

de, 

ba=house; gram- 
village. 

gromm, 






























( 7 ) 

DARDU LANGUAGES.— 



S H I N A. 




ENGLISH. 

Q hilghiti. 

Astori. 

ARNYIA. 

KHAJUNA. 

KALASHA. 

Victim, ... 1 

qurban. 


... 

... 


V oice, 

ho ; masho. 



... 

kondyek, * 

Water, 

wey, 


uk. 

sil; tshil (?) ... 

uk, 

Wall, 

kutt, 

gyang, 



digbra, 

Wine, 

mo. 




da. 

Winter, 

yono. 

... 



*bemman. 

Wife, 

greyn, 


qomeri. 

sambal. 

strija. 

Woman, 

tshey. 

! 

i 

1 

qomeri. 

guss. 


Wood, 

djhk. 

! 

kate, 

daiT, 

gashil. 

sbula. 

Wolf, 

urke. 

shal. 

... 


grhast. 

Wool, 

pash ... ^ 

bhapurr [made of 




„ goats, ... 

djatt ) 

Pashmina] 

posh, 

bal. 

pash, 
mi'o (?) 

East, 

djilbehi, 

A’d-where the wa- 





ter flows down,... 

mashriq, 

(^VZmanas, 

sun prau 

West, 

burbehi. 

aTO-whence it 




• 

comes; 

maghrib, 

Stirmanas, 

tshakk prau. 

North, 

Dachini, 

Jcere-helow; hunn- 





above. 

horsk ; tori. 

ular [utar ?] ... 


South, 

kabbd. 

kai, 

kdlli, 

kater. 


Eight, 

Dachini, 


tori, 

ddin, 

drantsho. 

Left, 

kabbd. 

kao, 


... 

karui, 

N U M E E A L S. 

One, 

eyk. 

... 

i, 

hann, 

ek. 

Two, 

do. 

du. 

dju. 

altatz, 

du. 

Three, 

tre (sounds 

like tshe), 

troy, 

uskd, 

tre. 

Four, 

tshar, 

... 

tshbr. 

waltd. 

tchau. 

Five, 

pon. 

posh, 

pontsh. 

tshudd. 

pondj. 

Six, 

sha, 


tshbi. 

mishindd. 

shd. 

Seven, 

sath. 


sot, 

tald. 

satt. 

Eight, 

atsh. 

asht. 

osht, 

altambu. 

asht. 

Nine, 

nau. 


no, 

untshd, 

no. 

Ten, 

day. 

... 

djosh. 

tdromo, 

dash. 

Eleven, 

akay. 


„ i. 

turma-hann, 

dajega. 

Twelve, 

bay, 


„ dju, 


daje dua. 







































( 8 ) 

DABDU LANGUAGES.— 


ENGLISH. 

SHI 

Ghilghiti. 

N A. 

Astori. 

ARNYIA. 

KHAJUNA. 

KALASHA. 

Thirteen, 

tchoy. 

[almost-trdy,] ... 

„ trdy. 

„ uskd. 

„ trea. 

Fourteen, 

tsliaundey. 

tshddey. 

djosh chor. 

WaltOj ... 

„ tshaua, 

Fifteen, 

panzey. 

paziley. 

„ pontsh ... 

„ tshnndo,... 

„ pondja, 

Sixteen, 

shdnj, 


„ tshoi. 

„ mishindd. 

„ shda 

Seventeen, 

satainj, 


„ sot, 

„ tald. 


Eighteen, 

Nineteen, 

ash tains, 

quni rone minus 


djosh osht. 

„ altambu,... 

,, ashta. 


20,] 


„ no. 

„ untsho, ... 

„ nda. 

Twenty, 

bi, 


bishir. 

altarr. 

Bishi, 

Twenty-one, 

biga-ek=20 and 1, 


bishirotshe i, ... 

altarr hann. 

Bishije ek, 

„ two. 

Thirty, 

„ du, 

bigadai=20 and 


» ,, dju, ... 

„ altatz, 

„ du 

Forty, 

10, 

dii bi6=two twen- 


„ „ djosh,... 

altartdrum. 

* „ dash. 

ty. 


dju bishir. 

alfcii altarr. 

Du bishi, 

Fifty, 

dii bioga-dai, ... 


„ otshe djosh 

altu-altarr-torum. 

Du bishi dash, 

Sixty, 

tshe bio=three iv 

renty. 

trdy bishir. 

iski-altarr. 

trebishi, • 

Seventy, 

= tshe biogadai- 3 twenties and 10 

„ „ otshe djosh 

iski-altarr-tdrum, 

trebishi dash 

Eighty, 

tsharbio four twei 

itie.?, 

tshor bisher, ... 

walti-altarr. 

tshau bishi, 

Ninety, 

tsharbiogadai = 

4 twenties and 10 

„ „ otshe djosh 

walti-altarr-torum 

tchau bishi dash,. 

A hundred, 

shal. 


shor. 

ta. 

pondj bishi. 

Two „ 

dushall. 

... 

dju shor. 

alto-ta. 

dash bishi. 

A thousand. 

sans. 


i bazar. 

bazar. 

no term for a thousand. 

Lac, 

Oedis-ais. 

lac, 


i lac, 

lac, 


First, 

muchino ; yarr. 

... 

nasi ? 

yarum, (?} ... 

(?), shumerau. 

Second, 

doguno. 

phatu. 

muja ? 

isiate-behind ; ma- 
ktshum=the mid 
die one. 

pishtan ; egis pishto, 
[the one after the 
first,] 

Third, 

tsheguno, 


atshi ? 

ildjum=last ; far 
behind, 

ildjumine=:he is 
far behind. 

motshe ; f 
motshuna, 

* 31 =:bishije daje ega 

32,, ,, ,, dua 

It is diflScuft for these races 
to realize anything above a 
hundred and sometimes above 
twenty. 

t Or doim pishto—the one 
after the second. 























( 9 ) 


I>ARDU LANGrUAGES.— Oontinned. 


ENGLISH. 

S H I N A. 


KHAJUNA. 

KALASHA. 

GMlffJiUe. 

Astori. 

AENYIA. 

Fourth, 

tschar giino, ... 

... 

tshigansa atshi, 

ildju mme=he is 
last, 

trein pishto; 

Fifth, 

pon „ 

... 

ponjinenser atshi, 

tshundd. 

tshouin pishto, 

Sixth, 

slia „ 

... 

tchdinenser atshi, 

[I fancy the car¬ 
dinals are used 
also as ordinals.’ 


Seventh, 

sath „ 

...” 

sotinenser atshi. 



Tenth, 

day „ 

... 

djoshiunenser atshi 


• 

Twenty first, .,. 

biga eguno. 

. - 




Half, 

trang. 

... 

ipbatt. 

heyk trang, ... 

khdnda, 

Third, 

tshebagho. 

... 

troi-phatt. 

iski trang, 


Fourth, 

tsharbagho. 

• • • 

tshor-phatt, ... 

walto trang; tran 
ga,n=half; maku 
tshim=fourth, 
[fourth finger ? j 


Once, 

eyk dam. 

...’ 

hayai (?^ 

hann gunni (?) 


Twice, 

do dam. 

... 

nosaradja (?) ... 

altatz gunni, ... 


By ones. 

eykek. 





By twos, 

du du. 





Names uELATiira 

TO TIME. 






To-day, 

atshu. 

ash, 

hanunn, ... 

khultu. 

dndja, 

Midday, 

dazd, 

... 

... 

... 

aduo. 

To-morrow, 

loshtaki. 

loshte, 

djimme denn (?,) 

pingatshui (?)... 

gheri (?) tshdpa. 

After to-morrow, 

tshiling. 

... 

... 

... 

torie. 

Yesterday, 

balla, 

byela, 

uzeun. 

saburr. 

dosh, dosh ; 

The day before 
yesterday, 

utshuy. 

atchi. 

dju anus utshar. 

talo guntz. 

waresha. 

Week 

Sat dez,* 

sat diez. 

sot anus, 

hissa. 

* Sahant; satt basan, 

Fortnight, 

tshaundey dcz,,.. 

tshanndey diez, 


... 

khonda mastrukh ; du 
sahant,. 

Month, 

Matz, 

mds, 

mas, 

hissa, 

mastrukk. 

Spring, 

bazdno, 

..r 


... 

basun. 

Summer, 

WlllOj 

... 

... 

... 

... 


* Yide Chapter on 
“ names of the days 
of the week.’ 

... 



* There are no names for the 
days of the week. There are 
two main divisions of months : 
the summer and the winter 
months “ only the great men 
know their names. ” 


* . . 
v‘ r •' . 






















( 10 ) 

DAEDU LANGUAGES.— 


ENGLISH. 

S H I N A. 

ARNYIA. 

KHAJUNA. 

KALASHA. 

GMlghiti. 

Astori. 

ADJECTIVES. 

Broad, 

tshalo. 

bistino. 

biroghun, 

daldalam. 

birr. 

Long, 

jiigo. 

jigo. 

drung? arung. 

thanung. 

driga. 

Loud [voice,] ... 

utalo mash6te, ... 

kuri hdte. 


... 

hutala. 

Crooked, 

tero, kolo. 

... 

kdlli. 

gander. 

korok. 

Sideways, 

kingiro. 

kingaro. 

... 

... 

koro kha. 

Straight, 

stintsho. 

sutsho. 

horsk. 

San, 

udjak. 

Dry, 

shuko, ... 

... 

tshutsho, ... 

bum. 

shushta. 

Wet, 

ajo, azo. 

... 

za. 

hagum. 

grila. 

Deep, 

gutumo. 

... 

qulum. 

ghutumman, .,. 

gutt. 

Ear, 

dur. 

... 

duderi, 

mat^nn. 

desha. 

Near, | 

katshi, katsh 
(by the Dogras) 

1 eli. 

shoi. 

aseir; tnepatshi... 

tadaka. 

Good, 

mishto. 

... 

djamm. 

shua. 

prusht. 

Beantlfnl, 

mine-llu. 

shavoko, ... 

tshuss. 

daltass. 

shishoyek. 

Bad, 

katsh 0 , phana, 

katsho. 

shumm. 

gunakkish, una- 

kkish [?] ... 

khatsha. 

Hard, 

kuro. 

... 

dang 

dang. 

phaugina. 

Lgly, 

khatshato. 

bijjuto. 

wahkdsi [dish ? ] 

gunakkish. 

nazgusti. 




[used as an insult] 



Soft, 

moo, ... 

hazal, 

prash, 

hasa. 

mauntshak. 

Generous, 

shielo. 

• ? • 

sakhi. 

shuan bey=he is 

prusht motshi [good 





generous. 

man.] 

Heavy, 

aguro. 

anguro. 

kai. 

tshung. 

aguroka. 

Light, 

loko, 

... 

lotz. 

humalkiim, ... 

tzatak. 

Hot, 

tato. 

... 

petsh. 

gardmo. 

huluk. 

Cold, 

shidalo. 

tshadn, 

ushak, 

tshagarum. 

dsh. 

Hungry, 

oyanu. 

nirono, uinilus,... 

shinderi. 

shamini, 

anora. 

Thirsty, 

iiyiiyu, 

uuyelos. 

teli utsho ostem 
pass, 

(I want water ?) 

uyuyu, 

daan. 

Low, 

lato. 

... 

... 

shattun, 

passt. 

Large, 

baro. 

baddo. 

lot. 

uyumm, 

ghona. 



























( 11 ) 

DAEBU Jjk'NGXJAGcES.—iCoiitimied.) 


ENGLISH. 

S H I N A. 

ARNYIA. 

KHAJUNA. 

KALASHA. 

Ghiljhiti. 

Asiori. 

High, 

utalo, ! 

dango ; utalo, ... 

drung, 

tanum. 

hiitala. .. 

Small, 

tshuno, shuo, ... 

tshuno, 

tzak. 

djdtt. 

shimundyeka. 

New, 

nao. 

... 

uoch, * 

tash. 

nora. 

Old, 

prono. 

... 

pranu. 

men. 

lajna. 

True, 

soutsho. 

suntsho. 

hosk. 

sann. 

* udjek. 

False, 

khalte. 

nishpalo. 

panndek, ... 

yumus kisanu,... 

lewalle. 

Quick, 

r haite, 

(loko. 

tsbamart, 

[the=:make haste' 

<ieje. 

surdra. 

t adihai. 

Slow, 

tshut, 

... 

brash. 

talamane. 

briash. 

Raw, 

omo, 

... 

ammu, 

audevanam, 

ddnga. 

Ripe, 

pakko. 

... 

potshistai, (it has 
become ripe ?) 

degduami. 

patshilale. 

Rough, 

tshatsharo. 

... 

shen. 

tshatsharum, ... 

herra. 

Smooth, 

C pitshilo, 

^ hazal. 

} ... 

pakiza. 

shirishum. 

lansht. 

Round, 

duduro. 

... 

pindoro, 

bidirim. 

pinduri. 

Square, 

tsharkiitto. 

... 

tshorbuuy ; tshor- 
pari (?) 

walte shutungus. 

tshau groni. 

Sweet, 

mdro. 

• •• 

shirin. 

moro. 

mahora. 

Sour, 

tshurko. 

* • • 

bdshut. 

ghakam, 

tshukra. 

Bitter, 

tshitto. 

... 

. . » 

... 

tshishtak. 

Thick, 

patdro, 

... 

borsk, 

d daganus, 

ba tula. ' . 

C 

Eat, 

tuUo, 

... 

tul, 

(daghannus, ... 

tula. ’ 

Thin, 

takino, 

... 

tdnn. 

gilli; ginum, 
beyenus (?) ... 

palltshek. 

[a man] 

rulo. 

... 

.i%b. 

quratwann. 

phaugina. 

Names oe colotjes 






Red, 

Loilu, 

Lolo, 

krdi, 

bardum. 

Latshea. 

Yellow, 

halijo. 

komvimmo. 

zesh. 

shikark. 

badu. 

Blue, 

nilo, 

... 

boyanu dtch (very 
green,) 

shikamm. 

nila. 

Green, 

tshare rang=the 
colour of grass. 

djalle rang=the 
colour of a field 

dtch,=(plant,) ... 

gyot nilo "I 

(little blue,) J 

harilek. 

t 

Black, 

kino. 

... 

sha, 

matum, 

kriina. 

White, 

sheo. 

... 

ishperro, 

burum. 

gora. 




* Pronounced as 
“ ch ” in German. 


* udje mdndr de = speak the 
truth- 

f adihai pari = be quick. 


k 
























( 12 ) 

DARDU hk'^QfJ^k.W^.—iContimed.) 


ENGLISH. 

S H I N A. 

AENYIA. 

KHAJUNA. 

KALASHA. 

OhilgMii, 

Astori. 

Pink, 

Many coloured,... 

pUo, 

misbari ranyito 

lao ranyito, 

... 

... 

zamutsh, 

tshikmishari, 


PEEPOSITIONS, &c., <&c. 


Above, 

adje, 

‘hunte’=high up, 

sdri, 

yate. 

hutale ; ballia. 

Beneath, 

keri, keri, ... 

■‘kerte,” down, low, 

muri, 

yare. 

hemmen. 

Between, 

majja, 

... 

mujja, 

lillu, 

mdsthe. 

Before, 

yarr, 

mutsho. 

nast, 

yar, 

ru, 

In former times, 

mutshino ken, 

yarino ken, 

... 

... 

jdtt; tshira. 

Behind, 

pattu. 

pato, 

achi. 


pishtc. 

In future times,... 

patino ken. 

phatino ken, ... 

... 

... 

sumberr. 

Witliin, 

arru, 

ajjd. 

ardeni. 

ulu. 

udriman (i). 

■Witkout, 

darru, 

daruy=chase. 

darrd. 

heri. 

hdlle. 

■ binak (p^ri). 

Here, 

ani. 

... 

haera. 

koUe, 

aya (i). 

There, 

adi. 

ade. 

herra. 

itale, 

prahakk. 

Where, 

koni. 

kdne, 

kiira, 

amd ? amdn ? ... 

kawai (parko). 

Now, 

ten. 

kdte. 

haye waqt. 

miiti; mutum,... 

shnddje (i). 

This time, ... 

anu khen. 

jakunn. 

... 

kutu-khen ? ... 

shdndje adoa. 

Then, 

eykhen, 

akhen. 

nil (na) waqt, ... 

ati-khen, 


When, 

koi-khen. 

... 

key waqt, 

amid-khen. 

kai (omi). 

Who ? 

ko yek ; kd, ... 

... 

ka ; kurar. 

amra (?) amsa (?) 

kuro (tu.) 

What, 

djek. 

djok. 

kia. 

herana (?) 
besana (?) 

kie. 

Which, 

ke. 

kdy. 

ka. 

ami. 

ie kura. 

This, 

ami. 

... 

5 het, 

|baya(?) 

hose, [?] 

khine, ... 

eka yaso. 

That, 

ro. 

0 a. 

5 tshur, 

} hess, 

ine. 

eka traso. 

Why (?) 

ke. 

ke mane. 

kd; kyd batshan. 

besene, 

ko [parizdai.] 

What for. 

djekete, 





How, 

djekhe. 

ydkhe. 

ketsh, 

besen, 

khenti. 

Yes, 

awwa. 

owwa. 

dii. 

awwa. 

* 



. , ■ 

J'.v • 


* There appears to be no word 
for “yesat any rate, I could 
not get anything more satis¬ 
factory than the following:— 
Q. awA dshis? Have you eaten 
bread ? [bread. 

A. awii dshim ? I have eaten 
awiijii. Eat bread. 


' '<■ 
-i>.’■^' 































( 13 ) 

DAUDIT LANGUAGES.—I' 


ENGLISH. 

S H I N A. 

ARNTIA, 


KALASHA. 

GliilgTiiti. 

, Astori. 

KHAJUNA. 

i 

No, 

ne. 


... 

neki, 

be be. 

ne 


Not, 


... 

... 

... 

... 



And, 

ga, [is added to 
the word,] 

... 

utsbo, (?) 
otsne ? ... tsbe. 

dya, [?] 

je (?) 


If, 

end of conditional 
sentence,] 

Baga, 

fbarusharu? ... 

( Hargai ... adde, 


(Is rendered by a 
lative sentence.) 

corre. 

But, 

leykin. 

... 

... 

bargni, (?) 
tau pat, [then ?] 

amma. 

ta, 


Or, 

ya, 

... 

kosh, ... 

khoi, 

ya, 

kdi (amuprem.) 


As, 

ayi-adao. 

... 

... 

(?) 

(?) 

shala (krom.) 

So, ... 7 

Thus, ... 3 

ayi-adao. 

... 

... 

% 

(?) 

(?) 

(?) 

(?) 

alsta. 


Also, 

ga. 

... 

... 

Vide Dialogues, 

ke. 

asta (?) 


Always, 

harr tshakk, 

... 

... 

har anus=ever 7 
day. 

harr guntz 
= every day, ... 

harr adoa. 


Although, 

Until, 

l^egerki, 

dang. 


kenoga. 

? 

C beta pat. 

? 

djak ? 



... 




Till there. 

ade-te. 

... 

... 

( =till there, ... 

djuk ? 



Again, ... | 

ne, ^ 7 

phere, 3 

... 

ba. 

wahmosh. 

da. 

gerl. 


Unless, 

agar ... 


kdre...ne. 

harush neki, ... 

? 



All, 

butte. 

... 

... 

... 

... 

tshikk. 


Except, ... 

[tu]-jo bagair, 

... 

[tu]-bagair, 

khur [ange,] ... 

uwetz (?) 



Others, 

mutte, 


... 

... 

... 



Therefore, 

anise kari. 

... 

... 

hamd batshan, ... 

kbote karu, 

key krdmna. 


Why ? 

djeyke kare. 


... 

... 

... 

shii kromna. 


Since, 

. djo. 

... 

nyo. 

. Barr, ... 

? 



Little, 

apo. 

... 

sbankek, 

tzakk, .... 

... 

titsbek.. 


Much, 

bddo. 


lao, 

bo', 

butt, 

bd. 



COMPARATIVE GRAMMAR. 

PEONOUNS. 


I, 

ma 

mu, 

3jVVW£Ij ,,, 

dje (?) amme (?) 

gye, 

a. 

Of me, ... 1 

meyo 7 

meyi. f, •” j 

mid, 
mdy. f. 

ma, 

gya, 

mai. 

To me, 

mate. 

mate, 

mate, 

gyar, 

mdtshes. 





































( 14 ) 

DAEDU LANGUAGES.— 


ENGLISH. 

SHIN A. 

ARNYIA. 

KHAJUNA. 

KAL A SHA-MANDER. 

GhilgMti. 

Astori. 

By me, 

ma katsh, 

mu katshi. 

manase. 

gya patshi, ■ ... 

mai tada. 

Erom me, 

„ djd. 

mu nyo. 

ma sarr. 

gya tzum. 

mai pi. 

Me, 

Plubai. 

ma. 

mu. 



mai. 

We, 

hd. 

he. 

ispa. 

mi, 

abl [atshikk=we all ?] 

Of us, 

assey. 

assd. 

tshikkan. 

miyi. 

hdmo. 

To „ 

assdte. 

„ te, ... 

ispa tshikk^n, ... 

mimar. 

hdma. 

By us. 

asso katsh. 

„ katshi, 

tshikkanase. 

mi-pdtshi. 

homo-tada. 

From us, 

2ND PERSON. 

„ ■ djo. 

» nyo, 

tshikkanserr, .., 

ml-tzum. 

hdmo-pi. 

Thou, 

tu, tus. 

tu. 

tu. 

umm. 

hdmo (dgagaisee,) 





umm, 

tu-kushalatai. 

Of thee, 

tey. 

tdo. 

ta. 

umme. 

tai. 



tey f. 




To, „ 

tute. 

tute. 

tate. 

umar, 

tai. 

By, „ 

„ katsh, 

katshi. 

tanase. 

ummepatshi, ... 

tai tada. 

From, „ 

Plitrai:,. 

„ 'Jjo, 

„ „ ny^ ... 

tasar, 

ummtzum. 

tai pi. 

You, 

tzd. 

tzd, 

bisa, 

ma. 

abstshikk. 

Of you, 

tzai, 

tzd. 

hisa. 

mayi. 

mime. 



tzey f. 




To you. 

tzdte, 

„ te, ... 

hisate. 

maman. 

mimi. 

By „ 

„ katsh. 


hisanase. 

mapatshi, 

mimitada. 

From „ 

3RD PERSON. 

„ djo, 

„ nyo. 

hisasar. 

matzum. 

mimi-pi.. 

He, 

ro. rds. 

jo, [as in “jour”] 

he, 

u ; kinue, '.. 

asa. 

[If near. 

and. 


■-- 

in [this, there ?] 


Of him. 

resey, 

jdsso, 

hato. 

inne. 

asa. 

[If near. 

anesey. 

... 

[hato ghd,] 



To him. 

resete. 

jessete, 

hatdte, 

inner, 7.. 

asa. 

[linear. 

anesete. 

... 

... 

..T 


By him, 

[If near = anese 
Katsh,] 

C resetekatahe, ... 

(resekatsh. 

jesse katshi, 

hatonase, 

innpatshi. 

asa-tada. 

From him. 

rese djo. 

7.7 

hatosar. 

inntzumm, 7. 

asa-pi. 

[If near.] 

PlUEATi. 

anese djo. 





They [near,] 

aui, 

„ nyo, 

hami, 

khd [?] 

Sheli. 





























( 15 ) 

DAEDU LANGUAGES.— (Continued.) 



S H I N A. 


KHAJUNA. 

i 

ENGLISH. 

QhilgMti. 

Astori. 

ARNYIA. 

KALASHA. 


[If far,] 

ri, 

js, 

• •• 

uvve, 


Of them, 

aniney. 

anindy, 

hamitan. 

uwey, 

isi. 

[If far,] 

riney. 

ji“ey, 




To them, 

aninote, 

anindte. 

hamitante, 

uwerr, 

asi = shasi. 

[If far,] 

rindte, 

jindte, 




By them, 

anino katsh, 

anino katshi, ... 

... ... nase,... 

uwepatshi, 

shasi-tada. 

[If far,] 

rino katsh, 

jino katshi, 




From them, 

acmo djo, 

anino nyo, 

... ... sar,... 

uwe tznm, 

shasi-pi. 

[If far,] 

3RD PERSON 

rind djo. 

jind nyd, 




FEMININE. 






She [far,] 

re. 

je, 

hes, 

In ; [ like the 
masculine,] 


[Near,] 

ne. 

ni, 



Of her [far,] 

resey. 

jesey. 

hord, 

... 

asa. 

[Near,] 

nesey, 

nisey, 




To her [far,] 

resete, 

jesete, 

hordte, 

... 

asa. 

[Near,] 

nesete, 

nisete. 




By her [far,] 

rese katsh, 

jese katsh, 

horonasa, 

... 

asa-tada. 

[Near,] 

nese katsh, 

nise „ 




From her, 

rese djo. 

jese nyd, 

horosar, T.. 

... 

asa-pi. 

[Near,] 

nese djo, 

nise nyd, 




PlUEAIi. 






They f. 

ra, 

ja, 

he tshikk, 7.. 

uwe, 

like the masculine. 

[Near,] 

iia, 





Of them, 

riney, 

jand, 

hamitan, 



[Near,] 

niney, 

nyand. 




To them, 

rindte, 

jandte, 

hamitante. 



[Near,] 

nindte, 

nyandte, 




By them. 

rino katsh, 

jano katshi, 

„ nase,... 


like the masculine. 

[Near,] 

nino katsh, 

nyano, „ 




From them, 

rino djo. 

jand nyd, 

„ sar, 



[Near,] 

nino djo, 

nyand nyd, 




THE VERB. 



Imperatives. 






See, 

tshake, 

... 

lole, 

baren, 

Djagai 

Go, 

bd, 

... 

boghe, 

ni, 

pre. 





































iif 



1 |' 

I 

al 

I 


( 16 ) 

DARDU JjmQVKQ'E^.—CContmned.J 



S H I N A. 




ENGLISH. 

OMlghiti. 

Astori. 

AENYIA. 

KHAJUNA. 

KALASHA.. 

Come, 

wa. 

/ 

e. 

ge. 

dju. 


Sit, 

bey. 

... 

nishe-ur. 

hurut. 

nisi. 

Heal’, 

parutsh. 

parush, 8hunn(? ) 

kar kure ; hush 
kure. 

dukhdye (?) 

sangas. 

Eat, 

kha. 

... 

jibd. 

shi. 

ju. 

Cut, 

tshinn. 

... 

tshime. 

tsherapati. 

tshini. 

Drinkj 

pi. 

... 

paye. 

mine. 

pi. 

Do, 

the. 

... 

kure. 

eti. 

kare. 

Ask, 

kojje, 

... 

basher kure, ... 

dogherruss. 

putshi. 

Laugh, 

ha. 

has. 

hosse. 

ghasse. 

katras. 

"Weep, 

ro. 

rd, 

kele. 

herr, 

trdy. 

Sigh, 

hinsh, heinsh the, 

shaang. 

damm khodai, ... 

hish. 

pushl. 

Beat, 

shide. 

shide qute, 

bann det. 

eskann. 

lay. 

Kill, 

mare. 

mare phalte, ... 

marur, 

delli; deljan, ... 

hrdy. 

Stamp, 

patitsha dd, , ... 

prashtd de. 

pilegan det. 

tshopp gartz, ... 

pogroin do. 

Sleep, 

so. 

sd. 

pore. 

gushe; guca, ... 

prasuy. 

Gret up, 

uthd. 

hun bd. 

ruphe, 

dalman. 

dshti. 

(from sleep,... 

• •• 

bush. 




Infinitives and 
Impekatites. 

» 





To ask 

khojdki. 

khojedno,* 

basher kure, ... 


putshi. 

Imp. 


... 

(means also ‘call”) 

senin senas. 

putshi. 

» tuy, 

gatsh ginoki, ... 

muli ginono, ... 

... 

... 

qre (?) 

Imp., ... 

gatsh ginue, ... 

„ ginne. 

sanda aids. 

gash, gushl, 

dedjen qreas. 

„ blow, 

phu tdki, 

phutedno. 

'... 

... 




... 

phuistai (?) ... 

phu-eti, 

phushe. 

„ call, 

hotdki, 

ho tedno, 

... 

... 

' 

Imp., ... 

ho the. 


hdydedr. 

ka-ote. 

tshin. 

„ cook, 

padjdki, 

padjdno, 


... 


Imp., ... 

patchi. 

pashi, 

shapik kore. 

... 

au kare. 

„ boil, 

randki, . 

ranidno, 

... 

shon-eti, ... 


Imp., ... 

ran. 

ronn. 

... 

.«• 

wisho de. 

„ count. 

kaledki. 

kaleduo. 

... 

. . . 


Imp., ... 

kali. 

... 

... 

... 

ijmaray. 



*The Astoria often 
use the infinitive as 
an Imperative. 
































( 17 ) 

DARDU LANGUAGES.— 



SHIN A. 




ENGLISH. 

QTiilghiti. 

Astori. 

ARNTIA. 

KHAJUNA. 

KALASHA. 

To cut, 

tsbindki. 

tshineono. 




Imp., ... 

tshin. 

... 

tshime, 

tsherapati. 

tshinni. 

„ die, 

miridki. 

miridno. 




Imp., 

miri. 

... 

obrista, (?) 

gurish. 

nashi. 

„ do, 

tdki. 

t’i&no. 




Imp., ... 

the. 

• •• 

kure, 

eti. 

kari. 

„ fall, 

narr bojoki, 

narr boje&no, ... 

... 



Imp., 

„ boje. 

narr bo, ... 

praiste. 

kad walimi. 

shinius. 

„ kill. 

maroki. 

mareono. 




Imp., ... 

mare. 

... 

marlir, 

eskann. 

hrdy. 

„ laugL., 

hay6ki, 

hadjdno. 




Imp., 

ha, 

hass. 

hosse. 

ghasse. 

kratas. 

„ open. 

turoki. 

washedno. 




Imp. 

tore, 

washe. 

bitshare, (?) ... 

phateti. 

umrai. 

„ raise. 

hun toki. 

hun, tedno, ... 




Imp., 

„ the. 

... 

f rupao, (p ... 
(atshkure. 

darr nyann, 

uprai. 

„ read, 

*sabag rayoki,... 

raydno. 




Imp., ... 

sabag ra, ... 

*rass, 

rd 

senn. 

monde=speak. 


„ run, 

utshoki. 

utshedno. 

... 

... 

adheh. (?; 

Imp., ... 

utshd, 

... 

... 

gartz, 

adhiai. 

„ sell, 

gatsh doki. 

krinedno, ... 

bijiniko. 

... 

brinkrek. 

Imp., ... 

gatsh de; kinar. 

krinn. 

bijini, 

gash eti. 

brmkres. 

„ sew. 

sioki, ... 

sidno, 

... 

... 

sisik (tshen.) 

Imp., 

si, . ... 


sue. 

isapan, 

si. 

To be silent, 

tshukk toki, ... 

tshukk tedno, ... 

... 

... 

hunk no karik. 

Imp., 

„ the. 

... 

( selitor, 

^ phik bdy, 
(litbdy. 

tshuketi. 

hunk ne hari. 

To sleep, 

soki, 

sdno. 

... 

... 

prasuik. 

Imp., ... 

so, 

... 

pure, 

gutsha, 

prasui. 

„ strike, 

shiddki. 

kutedno. 

... 

... 

gundi gri laik. 

Imp., ... 

shide, 

kute, ... 

bann det. 

eskann, 

gundi gri lai. 

„ bring. 

ardki, 

aredno. 

• •• 

... 

duik. 


* Imperative “ra.” 
ia properly “ speak 
thou.” 

* Imperative “rass ” 
is properly “ speak 
thou.” 



























( 18 ) 

DARDU LANGUAGES.— 



S H I N A. 

AENTIA. 

KHAJUNA. 


ENGLISH. 

Gliilghiti. 

Astori. 

KALASHA. 

Imp., ... 

are. 


au, 

ditzu, 

dni. 

To take away, ... 

harrdki. 

haredno. 

... 

... 

harik. 

Imp., ... 

harr. 

... 

hat. 

nyd ni, 

hari. 

„ tear. 

chinoki. Imp. chin, 

chinedno, 


tsherapiti, 

udhalik. Imp. udhalf. 

„ give. 

doki— Imp., de, 

dedno, 

... 

yu. 

dek. Imp. de. 

„ tell, 

rayoki — Imp., ra, 

radjdnO' — Imp. 
rass, 

ra, 

senn. 

mdndek. Imp, mdnde. 

„ test, 

salyoki — Imp., 
salyar. 

salaridno. 



djagawalek. 

„ wake, 

hun hoki, 

hujedno, 

... 

... 


Imp., ... 

hun ho, 

hush. 

rupe, 

dalman, 

ushti. 

„ weep. 

roki, 

rdno, 

... 

... 


Imp., ... 

rd, 

... 

mo kale. 

herr. 

troy. 

„ weigh. 

toldki. 

toledno, 


... 


Imp., ... 

tole, . 

... 

nimao. 

ddl-eti. 

terazu tdli. 

„ write, cr. 

likyardki. 

likyardno. 


... 


Imp., ... 

likyar, .. , ... 

likhe, ... 

niwashe. 

giir minn, ... 

niweji. 

„ Tinderstand, ... 

parnjdki, 

parujdno. 


... 


Imp., ... 

parutsh. 

parush. 

hush kord. 

dukoyalis, 

djedni. 

„ awake, 

ntaroki, 

hujaredno. 

... 



Imp., ... 

ntiar, 

hujar, 

rupao, (ureydsur,) 

dalman. 

ushti ; spropthetnm. 

CONJUGATIONS. 






To he, 

hoki, 

hdno, 


manirni (?) 


Be thou, 

he. 

... 

asuss. 

hurut ? 


Being, 

hego. 


... 

nimei. 


Been, 

hilo, hoye (?) ... 

... 

• •• 

ni. 


Peesent. 






I am. 

ma hanhs, 

md haos, 

asum, 

jaha. 

a him. 

Thou art, 

tuhand, 

tu hao, 

asiis. 

um ha, 

tu ha. 

He is, 

rd hanu. 

jd hon. 

asur. 

ai ba, 

assa ha. 

She is, 

re hani. 

jeheyn. 

asur. 


assa ha. 

We are, 

he hands, 

he has, ... 

asusi. 

hurtu (?)hau, ... 

abi hik. 

Yon are. 

tzo hanett, 

tzd hath, 

asiimi, 

ma bau. 

tu tshikk hiss. 

They are m, ... 

ri hanne. 

je han. 

asuni, 

menig (?) bau,... 

? 

f 

17 71 *7 

ra haniji. 

je hani, 

... 

... 




































( 19 ) 


DAEDU LANGUAGES— 



S H I N A. 

ARNYIA. 

KHAJUNA. 

KALASHA. 

ENGLISH. 

OhilgMte. 

Astori, 

Special EEMrursE 

POEM. 



1 



I am, 

Thou, 

He, 

ma hanis, 

tu bane, 

x6 hami. 

mu hains, 

tu bane, 

jd hon. 

There appears to 
le no special formb 
’or the Feminine in f 
;he Arnyia langu-t 
ige. 8 

There appears to 
e no special form 
or the Feminine in 
he Khajuna langu¬ 
age. 

There Is no special form 
■or the Feminine in the 
Kalasha language. 

She [far] 

re hani, 

je heyn. 




She [near,] 

ne „ 

ni „ 

* 



We, 

be hanijji. 

be hains, 




Yo, W 

tzo hanet. 

tza hainte. 




They [far,] 

ra hanijji, 

ja hanni. 




„ (near,) ... 

na „ 

nie hanni, 




Impeheect, 






I was. 

ma assus. 

mo asillus, 

ma oshoi, 

bayam. 

asis,* 

Thou, 

tu aso. 

tu asillo, 

tu osho. 

bam. 

asi. 

He, 

ro asu, 

jo asillo. 

hes oshoi. 

bam. 

aso. 

She, 

re asi, 

je asilU, 

hes oshoi, 

bam. 


We, 

be asis. 

beasillis. 

hai asistai, 

bom. 

asimi. 

You, 

tzo asiet. 

tzo asillet. 

ispatshik oshos- 

bom. 

asili. 




tam,* 



Theym., 

ri ase. 

je asille. 

het asistani. 

bom. 

asini, 

They f. 

ra asij. 

ja asilH, 

... 

bpm. 


They (near,) m.,.,. 

ni. 

ni, „ 




f. .. 

5 ) '• •• 

FEiriNINE. 

na 

nie, „ 

The following ap¬ 
pears to he a second 
conjugation of the 
above. 



I was. 

ma asiss. 

mu aslllis. 

aslstam, m. and f. 

... 


Thou, „ 

tu ase. 

tu asilli, 

asistao. 

... 


He, She [ as 
above, ] 



asistai, 



We, „ 

ba ases, 

bo asilles, 

asistam. 



Ye, „ 

tzo ases, 

tza asilet, 

asistami, 



They m. f., [as 
above, ] 



asistani. 






* Also ‘•'bisa, asistami’ 
you were. 

This tense appears 
to be formed of twc 
verbs both meaning 
to be.” 







I * Pronouns are generally 
; omitted. 


>,ss 



































( 20 ) 

DARDU JjA.'NGVAGES.—(C ontinued.) 


ENGLISH. 

S H I N A. 

ABNYIA 

Ohilghiti. 

Astofi. 

Futuee. 




I will be, 

ma bom. 

mu bom, 

bom. 

. f., ... 

ma bom. 

mu bem, 


Then, . m., ... 

tu be. 

til be, 

bos, 

. f., ... 

tu be. 

tu bey. 

... 

He,. 

10 bey. 

jo bey. 

boy, 


She, ...J. 

re bey. 

jebey, 



* • * 

He, [near,] 

nu bey. 

nu „ 

... 

She, [near,] 

ne bey. 

ni „ 

... 

We,.m., ... 

be bon. 

be bon. 

bosi. 

We,.f-, ... 

be bon. 

be „ 

... 

You,.m., ... 

tzo bat. 

tzo bat. 

bomi. 

You, . f., ... 

tza bat, 

tza bat. 


They,.m., ... 

ri ben. 

je ben. 

b6ni. 

.f., ... 

ra ben. 

ja ben. 

• *. 

They, [near] m.. 

ni ben. 

ni bon. 

... 

.f., ... 

na ben. 

nie ben. 

• •• 

TO BECOME. 




Infinitive, 

boki, 

bono. 


Become thou, ... 

bo. 



Becoming, ... ) 

Become, ... } 

be. 

bey, 


Peesent. 




I become, &c., &c.. 

ma bomus. 

mu bomus. 



ma bdmis. 

mu bemis, 



tu beno. 

tu bano. 



tu beni. 

tu bani. 



ro bey. 

jo bdy, 



nu „ 

nil » 



re „ 

jo » 



ne „ 

ni „ 



be boon. 

be boon, 



tzo beatt. 

tzo bat. 



tza beat. 

tza bat. 



ri been. 

1 je been. 



KHAJUNA. 


(ja tzujem, (?) 
lyeyem, (?) ... 


mayima, 


mayimi, 


... mayima. 


... mayimi, 


... mayimi, 


KALASHA. 











































( 21 ) 

DAEDU LANGUAGES.— 



S H I N A. 

1 






^ 1 

KHAJUNA. 

KALASHA. 

ENGLISH. 

OMlgMti. 

Aston. 

ARNYIA. 1 

1 

They, (near) m., 

ni been. 

ni been. 




They, (far) f., ... 

rA „ 

ja „ 




They, (near) f.,... 

na. 

nyeea. 




I became, 

ma bigas 

mus bilos. 




Iliad become,* ... 

ma bigasus 

mu bilalus. 




I was becoming ,... 

ma bdmusus 

mu bdmalus, ... 




I am able to be¬ 
come, 

ma boki bom ... 

mu bdnobom, ... 




I may become, ... 

ma be bom 

mu bey bom, ... 




* This and the 
following tenses 
are explained fur¬ 
ther on. 

The Ghllghitis 
use idiomatically 
the verb “ to go” 
in phrases in 
which we use “to 
become.” 

The Astdris use 
the simple verb 
“to be” apparent¬ 
ly oftener than 
“ to become.” 



I 

TO BRING, ... 

aroki. 

areono, 

angiko. 

tsuh (?), 

dnlk. 

Bring thou. 

are. 

are. 

ange. 

ditsu. 

dni. 

Bringing, 

areta, .m. 

areti, .f. 


angiru, 

... 


Brought, 

Peesent. 

I bring, 

are, 

masarem. 

mu so arcm, 

angom, 

ditzam, 

a onim. 

. u - 

... 





Thou, 

tus are. 

tuso are. 

angds. 


tu dni. 

.f., ... 

areni, 

„ aredni. 




He, (far,) 

ros arey. 

jossearey. 

angdy. 



He, (near,) 

nus „ 

nusse „ 



asso dneu. 

She, (far,) 

res arey. 

j esse arey. 




She, (near,) 

nes „ 

nisse, arey 




We, . m. f.,... 

bes aron. 

bes aron. 

angdsi. 


abi dnik. 

You bring, m., ... 

tzos areat. 

tzds areat. 

angdmi. 


tus tshikk dna. 

. U - 

tzas „ 

tzaese, „ 

... 



They, tn., (far,)... 

ris aren. 

jesse aren. 

angdni,. 


eledrus onen. 

(near,) ... 

nis. 

nisse aren. 




f., (far,) ... 

ras. 

jaese ardn. 




(near,) .. 

lias,. 

nyaeese aren, ... 

1 

1 





I cannot render 
tlie sound of this 
word. “ Niyeese ” it 
perhaps the way. 

It is not impro¬ 
bable that in Arnyia 
the present is also 
used for the future. 

i 
















































( 22 ) 

DAEDU LANGUAGES.~(7o;^!fM«^^d) 


ENGLISH. 

S H I N A. 

AENTIA. 

GhilgJiiti. 

Astori. 



I AM BEIJ1G1N6 &C., 

mas aremus, ... 

mns aremus. 


&C. 

mas aremis. 

mus aremis, ... 



tus arcno. 

tuso araon. 



tus arcni. 

tiiso araen. 



ros areyen. 

josse arey. 



nus areyen. 

nusse, „ 



res areyin. 

jesse, „ 



nis areyin. 

nisse ariy. 



bes arones. 

besse aron. 



bes arones, 

besse aron. 



tzos areanct, ... 

tzosse areat, ... 



tzas areanct, ... 

tzasse „ 



ris arenen, 

jesse aren, 



nis arenen, ... 

nisse aren, 



ras arenen. 

jaese „ 



nas arenen. 

niyeiise „ 


I Beoitght, 

mas aregas. 

rauso aras. 

ganistam. 

„ f, ... 

mass aregis, ... 

miiso ares. 


Thou, m, 

tus arega. 

tuso ara. 

ganista, 

,. f, 

tus areye. 

„ are. 


He (far) ... 

ros aregu. 

jdssc arau. 

ganistai. 

He (near,) ... 

nus, „ 

nusse „ 


She (far,) ... 

res areyf. 

jesse ari 


., (near,) ... 

nes „ 

nisse „ 


We mf, ... 

bes areyes. 

(bes ares m. ... 

( bese arees, f., 

ganistam. 

You m, 

tzds areyet. 

tzds aret. 

ganistami, 

» f, 

tzas areyet. 

taaese* aret, ... 


They m. far, 

ris areye. 

jesse ariye. 

ganistani. 

„ (near,) ... 

nis, ^ ... 

nisse ariye. 


They f. far, 

ras areye. 

jaese aren (?) 


(near,) ... 

nas areye. 

niyeese ariye. 




*There seems to be 
a tendency in Astori 
to insert a vowel be¬ 
tween the pronoun 
and the verb. 




It is not impossible 
that in Arnyi^ the 
present is also used 
for the future. 


KHAJUNA. 


^ditzabaiii, 


* I could not make 
out wliether it was 
the past or the pre¬ 
sent which my infor¬ 
mant used for the 
future. After putt¬ 
ing to him all sorts of 
sentences I thought 
that he used the pre¬ 
sent also as a future 
and the past as a con¬ 
ditional. It also ap¬ 
peared that beyond 
prefixing the personal 
pronouns there was 
no change in the in¬ 
flection of the verb. 


KALASHA. 


a dnis. 

tu dni. 

asso dneu. 


abi dnimi. ' 
tus tsbikk dnili. 

eledrus dnini. 

































( 23 , ) 

DAEDU Continued. 



SHINA. 


KHAJUNA. 


HjN Gliitefl. 

GliilgJiiti. 

Astori. 

ARNYIA, 

KALASHA. 

I HATE BEOTJGHT. 

masaremusus,*... 

muso aremals,... 




f; 

mas aremisis, . . 

mnso aremalois. 




Thou, m. ... 

tus areso. 

tuso araalo. 




f., 

tus areese, 

tuso araale. 




He (far,) 

ros areso, 

josse areeld, 




He (near,) 

nus ar&o. 

nusseareeld. 




She (near,) 

res areis, 

jesse areeli. 




Slie (near,) 

nes areis, 

nisse areeli. 




We m., ... 

bes ardnasis, ... 

besse aronales,... 




We, f., ... 

bes ardnasis. 

bcsse aronalis,... 


1 

you, m., ... 

tzas areasit. 

tzosse arealit, ... 




n, f., ... 

tzas „ „ „ 

tzasse arealit, ... 




They (far) m.,... 

ris arenis. 

jesse arenale, ... 




u (near) m., ... 

nis arenis, 

nisse arenale, ... 




They (near) f.,... 

ras arenisi, 

jaese arenali, ... 




They (near) f.,... 

nas arenisi. 

nyeese arenali,... 




I HAD BEOTTGHT,... 

f., ... 

Thou, m., ... 

mas aregasus, ... 

mas aregisis, ... 

tus aregaso, ... 

muso araalus, ... 

„ areelis, 

tuso araald. 



a dnim day (I was bring¬ 
ing ? ) The “ oni m ” 
alone is inflected as in, the 
Present. The “ day ’[ 
is not changed. 

f., ... 

tus aregise. 

tuso areele. 




He (far,) 

ros aregusu, ... 

josse araald. 




He (near,) 

nus aregusu, ... 

nusse areeld, ... 




She (far,) 

res aregisi. 

jesse areeli. 




She (near,) 

,.. 

nes aregisi. 

nisse areeli. 




We, m., 

bes aregeses, ... 

besse aronales,... 




We, f., ... 

bes aregeses, ... 

besse aronales,... 




You, m.. 

tzos aregeset, ... 

tzosse arealet, ... 




You, f., .... 

tzas aregeset, ... 

tzosse arealet, ... 




They (far,) m., ... 

ris aregese. 

jesse arenale, ... 




„ (near,) m., ... 

nis aregese. 

nisse „ 




They (far,) f., ... 

ras aregisiji, 

jaase aslnalen,... 




„ (near,) f., ... 

nas aregisije, ... 

neyeese „ 




* Also and even more 
often appears to 
mean “ I am about 
to bring” in Shina. 

These tenses as will be seen are probab* 
ly composed of the auxiliary “ to be” 
and the verb “areono” A. or “ardki.” 

1 Gh. 





























( 24 ) 

DAEBU Lk'NGVAGES.—CContmued.) 


ENGLISH. 

SHIN A. 

ARNYIA. 

KHAJUNA. 

1 KALASHA. 

GhilgJiiti. 

Aston. 

I will bring, 

mas arem, 

& so forth like the 
present. 

muse arem. 


S. 

*ditzuma, 

ditzuma, 

ditzuma, 

The present is used fo 3 
the futurd. 





P. 

mi ditzuman, ... 






ma ditzuman, ... 


Imperative. 




wey „ 


Bring, 

are, 




dni. 

Let him bring, .., 

ros arey, 

& so forth in that 
person. 





Let us bring, ... 

bes aron, 





Bring you, 

tzos area, 




dno. 

.f., ... 

tzas area. 





Let them bring,... 

ris aren &c. &c. 





I will be able to 
bring, 

“ mas aroTti hom.'^ 

•‘Aroki” is the 
infinitive; the sen¬ 
tence literally is 
“ I will he [in a 
state] to bring.” 
Only the “ bom ” 

“ will be ” is con¬ 
jugated. 

“ muso areono 
lorn;' 



a bham dnik. 

CoifJPGATE: 

I am not able to bring= 
a ne bham dnik ; tu ne 
ohas dnik; asse ne bhadnik; 
abi ne bhaik dnik,; tus tsh- 
ikk ne bhaa dnik; eledrus 


There seems to be 
no conjunctive. “ He 
says that you are ill” 
is rendered by “ He 
says : you are ill.” 

” Iphem ” which 
Cunningham puts 
for “ bring” means 
“I will arrive” from 
“iphedno” A. or Gh. 

” nuphaem ” from 
“nuphdki.” 




ne bhaen dnik. 

I was not able to bring= 
a ne bhais onik &c., &c.; 
conjugate “ bhais ” like 
“ dnis. 

I wil not bring = a ne 
onim. 

Bring not = mo dni- 

TO GIYE, 

ddki 

dedno, ... 

* koriko ? 


dek. 


... 


diko, 



Give thou, 

de 

... 

kord? 

de? 

yd, 

de. pi. deo ? 

Giving, 

ddkete, ... 

. 

diru. 



Giyen, 

... 








My manuscript is 
illegible in this place. 






Probably a mistake 
arose in answer to 

*Perhaps this conju¬ 
gation is really that 
of the present. 
























• ( 25 ) 

DAEDU LANGUAGES.— 


ENGLISH. 

SHIN A. 1 



KALASHA. 

OhilgJiiti. 

Astori. ! 

AENIYA. 

KHAJUNA. 

Present and 
Future. 






Igive, m., f., ... 

mas dem. 

muso dem. 

* awwa dom, ... 

.... 

a dem. 

Thou m., 

tus de. 

tus de 

dos, ... 

... 

tu de. 

f., ... 

„ deni. 

tus dedni, 




He (far,) ... 

ros dey, 

josse dey, 

doi, ... 

.... 

asse dali 

(near,) ... 

nus dey. 

nusse „ 




She (far,) 

res dey. 

jesse „ 




(near,) 

nes dey, 

nisse „ 




We m., f., 

hes don, 

bese don. 

domi, ... 


abi* det. 

You m., ... 

tzos deat. 

tzos deat, 

dosi. 


tussi tshikh de. 

f., ... 

tzas „ 

tzas „ 




They m., (far,) ... 

ris den, 

jesse den, 

doni. 

* . 

eledrus tshikh danyi. 

m., (near,) 

nis „ 

nisse den. 




f., (far,) ... 

ras „ 

jaese den, 




f., (near,) ... 

nas „ 

niyeese den, 




EeAU PRESENT, ... 

Impeeeect. 

I gave, 

mas demus 
&c. &c. 

mas digas, 

muso demus, ... 
&c. &c. 

muse das, 

prestarn 



„ f., ... 

„ digis, 

muso das. 


... 

a pajomis. 

Thou, m.. 

tus diga, 

tuso da 

,, a. 


tu pra. 

„ L 

tus dige, 

,, de, 




He [far], 

ros digu, 

josse dau, 

„ ai. 


asse prau. 

He [near], 

nus digu. 

nusse „ 




She [far]. 

res digi. 

jesse di. 




She [near]. 

nes digi. 

nisse „ 




We, m., f.. 

bes diges. 

Ises des, f. dees. 

„ am,t ... 


abi prdmmi. 

You, m., 

tzos di get. 

tzoa det 

„ ami, 


tussi tshikh pralL 




Tt is very singu¬ 
lar that the 

tenses of the verb 
should in so many 
cases be derived 
from different 
though synony¬ 
mous roots in 
Ar nyia. 






* Th© verb can be 




y 


conjugated with or 
without the pronoun, 
t Notice that the 
ftrst persons Singular 
and Plural are alike. 


Abi” seems doubtful. My 
informant said “ abi dek= 
we give ” and also " abi deb 
=you givo.” 






















( 26 ) 

DARDU LANGUAGES.— 



S H I N A. 

ARNYIA. 

KHAJUNA. 

KALASHA. 

ENGLISH. 

Ghilghiti. 

Astori. 

You gave f., 

tzas diget. 

tzaese det, 




They [far] m., ... 

ris dige, 

jesse diye, 

prestani. 


eledrus tshikh prdmmi. 

„ [near] m.,... 

nis dige, 

nisse diye. 




„ ■ [far] f., ... 

ras dige, 

jasse den 




„ [near] f., ... 

nds dige. 

niyeese diye 




IlIPEEATIVE. 

Give, 

Let him give, ... 

de, 

ros d4y, 

and so forth in that 
person, 

de, 

vide conjugation 
of “ are,” 



( de, 

( mo de=do not give. 

Let us give, 

b4s don, 





Give ye m., 

tzos dea, 




deo ? 

f., ... 

tzas „ 





Let them give, ... 

ris d^n <fec., &c.. 





I will give, 

like the present. 

like the present,... 

like the present, .. 


like the present. 

I may have given, 

masd6 hom, ... 

musodebom, ... 




1 will he ahle to give, 

mas ddki bom, ... 

muso deono bom, 



a bham dek &a., &c. 

J am about to give, 
(or 1 have given, ?) 

mas demnsus, ... 

mus demalus, ... 



a dem day &c., £c. 

I had given, 

mas degasus,* ... 

mus dalus,* ... 



a pajdmis day &c., &e. 

TO COME, ... 

6ki, 

ono. 

giko. 

dohman, (?) 

ik. 

Come thou, 

e, 

6, 

ge. 

dju, 

i. 

Coming, 

t eta, ...! 

... 

gi™, 



Come, 


e, 





^Compare this and 
preceding tenses 
with “ aregasns ” 

“ ar^mnsus” 

&c., &c. 






* Compare this and 
preceding tenses 
with “ arAlns ” 

“ ar^malus ” 

&c., &c. 





+ Another form 
“eta” seems to 
mean “you have 
to come.” 


1 

































( 27 ) 

DARDU LANGUAGES.—rC'owteed; 



S H I N A. 


KHAJCNA, I 

1 

KALASHA. 

ENGLISH. 

Qhilghiti. 

Astori. 

AENYIA. 

I COMB &C., 

ma warn, 

mu em. 

1 

awwa gom, ... 

ji (?) ja ddyem,... 

a im. 


tu e, 

tu e. 

1 

gos, ... 


tn i. 


ro 4y, 

jo dy, 

goi, ... 


asse iu. 


nu „ 

md. 





re „ 

j0> 55 





ne „ 

ni „ 





be waun, 

bi on. 

gosi, ... 


abi ik. 


tzd wat, 

tzo yat. 

gomi, ... 


tu tshikk du. 


izi „ 






ri wan, 

je wazen. 

goni, ... 


eledrus in. 


ni „ 

nien (?) 





ra „ 

ja en, 





nS, „ 

niye en. 




I am coming, 

wamus, 

wazamus. 




I CAME&C., &C.,... 

ma aus, 

mu alus, 

awwa hestam, ... 

Je ? dayem. 

a a. 


ma ais, 

j, ali jj ... 





tu alo, 

tu alo, 

hesta. 


tu i. [d ?.] 


tu ale, 

„ ale. 





ro dlo, 

j(5 alo, 

hestai, ... 


asse du. 


mi ao!! 

mi „ 





re all. 

je all. 





nd all. 

ni „ 





be aas, 

be ales m., 

hestam, ... 


abi 6mi. 



be alos f., 





tzo alet, 

tzo diet. 

hestani, ... 


tu tshikk ali. 


tza alet, 

tza diet, 





ri ale. 

je ale. 

hestani, ... 


eledriis [driis?] on. 


ni ao ! !! 

ni ale, 





ra ale, 

jd ale. 





ud ale, 

nya die, 




I am alout to come 
[or “I have come?’ 

] ma emusus. 

mu emalus 



a im day =I was comiiif 
&c., &c. 

f 

» » ’ 

ma emisia, 

„ dmalis, 




Thou „ IT 

., tu eeso. 

tu delo, 











































DAEDU kW’&.—fContmued.J 


ENGLISH. 

S H I N A. 

AENYIA. 

KHAJHNA. 

KALASHA. 

Qhilghite. 

Astori. 





Thou, (f) art about 

tu eese. 

tu eeli. 




to come, 






He [far] „ 

ro eesu, 

jo eelo. 




Ho [near] „ 

mi eyesu, 

nu „ „ 




She [far] „ ... 

re eesi, 

ja enali. 




She [near] „ ... 

ne „ „ 

ni eeli. 

- 



We m. f. „ ... 

be dnasis, 

be dnalis, 




You, m. „ ... 

tzo eeset, 

tzo yaalet. 




Yon f. 

tza eeset, 

tza yaalet. 




They [far] m., ... 

ri enesele, 

je enale. 




They [near] m„... 

ni enese, 

ni dnale, 




They [far] f „ ... 

r£ enisi. 

ja enalye. 




They [near]f. „ ... 

na enisi. 

nyae enalye, ... 




J had come, 

md alusus, * ... 

* mu alalus, ... 

...' 

... 

a a day. 

I WILL COME 

Comb, 

Like the present, 

e 

e 

The same as the 
Present, 

ji ghadayah. 

Like the present [I will 
be able to come=a bham 
ik]a=come; mo e=do not 

Let him come,... 

ota, 

ota, 



come. 

„ her „ 

ota, 

otan. 




Let us come, ... 

be waun, 

on, 




Come ye m.. 

tzo wa, 

ya, 

’ > 



f 

J? >> 

i/Z£i ,,, 

ya. 




Let them come,... 

ri wan, 

otan. 




JJ 

ni' „ 

33 




5? 

ra „ 

33 




3? 

na „ 

33 





“ Along ” in Cun- 
ningham is “ alon ” 

“ he has come.” 





. 

*The conjugation, is exactly like that 
of “ aregasus,” Gh. and “ araalus’, 

“ Ast.” Only take care that in 
Ghilghiti the “u” of “lu” be pre¬ 
served wherever the other preserves 
the “ a” of “ga”—and that the Astori 
1st person plural is “ be alales.” 














































( 29 ) 

DARDU LANGUAGES.—f 


ENGLISH. 

SHINA. 

ARNYIA. 

KHAJUNA. 

KALASHA. 

OMlgliiti. 

Aston. 





TO SEE, ... 

tsliakoki. 

tshakedno, 

poshiko. 


djagaik. 

See tbou, 

tshake, 

... 

poshe. 

baren, 

djagai. 

Seeing, 

tshaketa (?) ... 

... 

posbiru, 



Seen, 

tshake, 

... 




I SEE, 

mas tshakyem,*... 

muso tsbakem,... 

t awwa pnshim, 


a djagem, 

Thou, 

[goes exactly like 

goes e.'cactly like, 

tu pashe. 


tu djagai, 7..' 

He, &c., &<!., ... 

“ mas dem,”] ... 

“ muso dem,” ... 

hes pa shir, 


assedjagai (or djagalddy?) 

We, 



ispa pasnlsi. 


abi djagek, , 

You, 



bisa pashirai, ... 


tu tshikk djagai, 

They, 



het pashiiii 


eledrus djagan, 

J am dhoui to see, 

mas tshakemusus. 

mus tsbakem alos. 

... 



The meaning of 
*' about” with refe¬ 
rence to tbe Shina 
tense is like the 
French “ tantfit ” 
for both past and 
present. 



This 1 take to be 
a regular verb of 
the conjugation 
in “iko.” 



Iliad seen, 

mas tshakegasus, 

mus tshakalus, 




I saw, 

mas tshakegas, 

mus tshakas, ... 

pashistam. 

< 

a djages. 

Thou, 

(like “ aregas,”) 

(like “aras ” ) 

pashista, 


tu djagai. 

He 

&c., &c.. 

&c., &c., 

paahistai. 


aase djagalday. 

We, 

You, 



pashistam, 

pashistami. 


abi djagemi. 

djagai.; 

tu tshikk djageli (tuesta 

They, 



pashistani, 


eledrus djagan. 




There is also an¬ 
other tense formed 
of the preterite of 
one of the irregular 
verbs from which 
the tense “ I was” 
of the vei b ‘‘ to be” 
is conjugated, viz., 
awwa posherd 
osh6.stam=lit. ‘"I 
seeing was” 


• 




This, of course, 
should be an Imper¬ 
fect but I thought I 
made out that it was 
also used as a Pluper¬ 
fect. I believe there is 
also another tense of 
which I may have 
lost the Memo. 




# Proper Present 
I do see = mas tsha- 
keinus Gh. and Ast. 
mus tshakemua. 







+ I believe it is 
also “ poshim ” “po- 
ihino *’ ” poshim.” 




X 

































/ ( 30 ) 

PAEDTT GUAGES — ( Continued.) 



S H I N A. i 


ENGLISH. 

- - ARNYIA. 1 KHAJUNA. 

KALASHA. 


OMlgMti. i Astori. | 



See, ... 

shake, ... 

tshake. 



djagai. 

Let Lim see, ... 

ros tshakey, ... 

jd.sse tshakey, 




„ „ [near] . 

nus „ 

nubse „ 




„ her [far] 

res „ 

jesse „ 




. „ „ [near] . 

nea „ 

nisso „ 




Let us see m. f. ... 

bes tshakeyes, ... 

bdse tshakon, ... 




See you, 

tz6 tshakya, ... 

tzos tshakya 




- - f. 

tzas „ 

tzas tshakye, ... 




Let them see 

ris tshak^n, &c.... 

jesse tshakan, ... 




&C. &Q. 




TO DRINK, ... 

pi6ki. 

pi6no. 

piko, 

i 

! 

pik. 

Drink thou, 

pi, 


A 

pi. 

mind. 

p^- 

Drinking, 

pita, 

piyas. 

piru, 



Drunk, 

pi. 

pi and piVas, ... 

• • > 



I DRINK, 

mas pim. 

mdsd pim. 

pim. 

... 

pim. 

Thou „ 

tus piA 

tuso pie. 

pife, 

... 

pi. 

He [far] 

ros pie. 

... 

piir, 

... 

piu. 

He [near] 

nus pie, , ... 


... 



She (far) 

res pie. 

... 

... 



She [near] 

nes pie. 


... 


pik. 

We. m. f. 

bes pion, 

besse pion, 

piisi. 


pii. 

You m. 

tzos piet. 

tzosse piat, 

piimi. 



You f. 

tzas piet. 

... 

... 



They (far) m. ... 

ris pien. 

&c., & 0 ., ... 

piini. 


pin, 

They (near) rn.... 

nis pien. 





They (far) f. ... 

ras pien. 

... 

... 



They (near) f. ... 

I 

1 

1 nas pien, 





J am drinlcing ^c. 

maspimus, &c. &c 

.. *muso pimus&. & 




I DEANK na. 

mas pigas. 

muso piyas, ... 

piistam, 

awis. 


... f. 

... 

muso piyes f ... 




• 

*muso pimus ; 

m. muso pimis, f. 





tuso piano ; 

m. tuso pieni, f. 





josse planu; 
lesse pieni; 

Desse piones ; 

m. nusse pienu, f. 

m. nisse pieni, f. 

m. tzAsse piatAnt, f. 





tzoase piatant; 





iesse pienA m. nisae piena, f. 





j&esa pienA; 

m. nyeAse piene. i. 











































( 31 ) 

DARDU LANGUAGES.— rC'owteed) 



S H I N A. 

ENGLISH. 

Ghilghiti. 

Astori, 

Thou drinkeat, ... 

w’cZe “ digas” ... 

tuso piya, 

» f-, 


tusse piye. 

He [far.] 


josse piyon. 

He [near,] 


neesse piyon, &c. 

We „ „ m., f., 

1 


Xou ,, ,, ,, ,, 


like “ das, 

They,, ,, ,, ,, 



I had drunJc, 

mas pigasus, ... 

muso plyalus, .... 

I am about to 
drink, 

I will drink 
presently, 

mas pimusus, ... 

mas piim. 

mus pimalus, ... 

Deike, 

pi. 


Do not drink, ... 

ne pi, 


Ik oeder to 

DEINK, 

pioki kare, 

piyono kare, .. 

TO SPEAK, ... 

rayoki, 

rajdno. 

Speak thou. 

la, 

ras, 

Speaking, 

reyte, 

razi. 

Spoken, 

CD 


I 8PEAK, C&., C&., 

mas ramua, 

muso razumus, .. 


tus rano, 

„ ono .. 


tus rani, 

„ ane, .. 


ros ranu, ... 

„ on. 


nus, „ 

nusse „ on, .. 


res rdni, 

„ eyn, .. 


nes „ 

J? •* 


bes raun, 

bes razon. 


tzos raat, 

razat. . 


tzas „ 



ris raan. 

<fec., &c.. 

razan, . 

I SPOKE &C., <&C. 

mas regas, 

mus raj^s 


tus r%as, 

tus raja, 


ros rdgu, 

jo3 rajau, 


























( 32 ) 

DAEDU LANGUAGES.— 




..V )• 


' ti. 



ENGLISH. 

S H I N A. 

ARNTIA. 



Ohilghiti. 

Astori. 

KHAJUNA. 

KALASHA. 

We spoke, 

bes reges, ... 

bes rajes. 

orestam. 

... 

Vide “ dek. 

You „ 

tzo reget. 

tzos rajet. 

0 rest a mi 



They „ 

“ I speak “ or ” 
will speak, ’’ 
&c. &e., ' 

ris reye, 

jis raj^, 

orestani, 



mas raam, 

tus ra, 

mus razura 

tus ras. 

['i'Mis may also be 
“ rustam” i’] 




ros rae. 

jus raze. 





bes raun. 

bes razun. 





tzds raet, 

tzos raza. 





lis raan, 

jis razin, 




I am able to speak, 

mas ray6ki bom. 

rajono bom, 




1 am about to 
speak, 

mas ramusus, ... 

mus razamalis,... 




I had spoken, ... 

mas regasus, ... 

musrajalus. 




Speak thou. 


ras. 




» ye, 

raa, 

raza. 




Do not speak, ... 

ne ra. 

ne raza. 




TO GO. 

bojoki, 

bojono 

biko, 

... 

parik. 

Go thou, 

bd, 

... 

boghe [?] 

ni ; nih [?). 

pari. 

Going 

gyete, 


biru, 

niman (?), 


Gone, 

gye, 

gyao ?=he went 

... 

niman (?). 


I QO 

ma bdjumus, ... 

... 

bim. 

ji nitsham. 


I GO AKDI WILL G , 

ma bdjum, 

mu bdjum 

... 

... 

a parim. 


tu bdje, 

tu bdje, 

... 

... 

tu pari. 


tu bdjeni, 

tu bdje. 





ro bdjey, 

jo ,T 

... 

... 

asse pdreu. 


be bdjon, 

be b6n, 

.... 

... 

abi parik. 


tzo bdjet. 

tzo bojet, 

... 

••• 

tuaste pari. 


ri bdjen. 

je bdjin. 


... 

eledrus paron. 

I WENT, m. 

&c. &o., 

ma gas, 

&c. &c., j 

mu gas, 

[I believe “ biko” 
is conjugated like, 

“ piko” to drink.] 

awwa bistam, ... 

awimyam. 

a pari. 

„ f. 

ma gees, 

„ gees, 




Thuo m. 

tu ga, 

tn ga. 

bista. 


tu para. 

„ f. 

tu geese. 

tu gee, 




He [far] 

rd gdu. 

jo gau. 

bistai, 

... 

asse parau [also 
“se parau” 


:i| 














































I 33 ) 

DARDU LANGUAGES.— ( Coniinued.) 


ENGLISH. 

S H I N A. 




GJiilghiti. 

Aston. 

ABNYIA. 

KHAJUNA. 

KALASHA. 

He (near) went, ... 

nn gdu. 

nu „ 

1 

1 

1 



She (far,) „ ... 

re gey. 

je gey. 

1 

i 



She (near,) „ ... 

ne „ 

ni „ 




We m. f., „ ..- 

be gees, 

be gees' 

blstam, ... 


abi pardmi. 

Yon m., „ 

tzo geet, 

tzo geet. 

bistami, ... 


tuaste parali. 

You f., „ 

tza geet. 





They (far) m., ... 

ri ge, 

je gee. 

bistani, ... 


eledrus pardu. 

They (near^ m., ... 

ni » 

ni „ 




They (far) f., ... 

ra gejj. 





They (near) f., ... 

gejj, 





I will go 

ma bdjnm 

[as above,] 

mu bojum 

[as above,] 

like the present, 

* je kat, (?) ... 


I had gone, 

ma gasus. 

ma galus. 




I was going, ... 

I may have gone. 

ma bojumusus, 

ma gye bom, ... 

mu bdjemaliis,... 

mu gye bom, ... 


I ” seems to be 
sometimes “ji, ja and 
je.” 


I will he able to go, 

ma bojokl bom,... 

mu bojdno bom. 

* boghe, 



Go, 

Bd, 

Bd, 




Let f him go,... 
(her, ... 

Bojey, 

Bdje, 




Let us go, 

be bon. 

be bon. 




Go ye m., 

bdja. 

boja. 




f., ,, ,, 

bdjee. 

bdjee. 




Let them go, 

ri bojen,... 

je bojen. 




TO SIT. 

beyoki, 

beyono. 

nishiko, ... 

hurushan. 

nisik. 

Sit then, 

bey. 

bey. 

nishe, ... 

hunit. 

nisi. 

Sitting, 

r bey ta. 


f nisbiru. 



Seated, 

1 bey. 

j 




I sit, 

ma beynmus, ... 

mu beymus, ... j 

awwa nishim, ... 


a nisira. 

„ sat, 

ma bey thos, ... 

1 

mu brytbds, ... j 

nishistam, 


a nisa. 

I will sit. 

ma beyum. 

mu beyim. 

awwar nishim,,.. 


&c. &c. 

I had sat 

ma bey thos nS,... 

mu beythalos,. .. ! 




I was sitting, ... 

I may have sat, ... 

ma beyumusus, ... 

ma bey bom, ... 

mu beymalus, ... j 

mu bey bom, ... I 

i 

i 

Phig, too, I believe is 
conjugated like piko. 

* Boghe may be a 
composite word. 

t I believe this is I 
used both for the 
“ Present ” and the 
“ Past” Participles. | 



































DAPtDU LANGUAGES.—( Continued.) 



S H I N A. 







AENYIA. 

KHAJUNA. 

KALASHA. 

ENGLISH. 


Asiori. 


Ghilgliiti. 




I will be able to sit, i 

na beyoki bora, | i 

nu beydno bom, 


j 

kron karik. 

TO HEAE, ... ] 

1 

Darujoki, ... j ; 

mrujdno. 

lara deko =to give 
ne’s ears. 

i 

..lit,=to do ears. 

Hear tbou, 

parutsh, ..• j 

3arush, ... 

I could not make 
)ut what my infor- 

dukhoye. 

Kron Kali. 

Hearing, ... ( 

pamjeta. 

I 

... T 

} 

nant said for Impe- 
ative : hear! he said: 
ush kure—know I 


[do not hear = kron 
mo kari.]. 

Heard, ... ( 

parnje, 

paruji(?,) ... J 

akar—listen ! for “I 
ear” kara drem; hush 



I hear, 

1 

ma parujnmns,... 

L 

ma parujumus,... 

Oman ; and at last 
: ma k&ru prkim 
^ast: „ „ praistam. 


* a sangaam or kron 
karem. 

1 heard, 

*ma parudus, j 

*mu parudos, ... 




' 


t a sangayes. 

I will hear, 

tmaparujnm, ... ; 

mu parujum, ... 




I had heard, 

ma parndusus,... ^ 

ma parudalos, ... 




1 was hearing, ... 

mu parujamusus. 

mu parujumaliis. 



I hear = a kron karem. 


j 




tu „ k^re. 

I may have heard. 

ma parujibom,... j 

mu paruji bom,... 



re „ kareu, 
abi „ karek. 

I’ll he able to hear,! 

ma parujoki bom. 

mu parujdno bom. 



tuaste „ kAra, 

eledriis ,, kiren. 

1 

1 




Or = sangdam, 


*ma parudus, ... 

*mu parudos ... 



sangdas, 

sangdu. 


tu parude. 

tu parudo. 

' - 


Bangka, 

sanga, 

saHgdan, 


ro parudo, 

ro pari'ido. 


t I heard = a sangiyes. 


be parudes, 

tzo parudet. 



tu sangayes, 
se sangau, 
abi sangaimi 
tuaste sangdili, 
eledrus sangaini. 

be parhdes, 

tzo parudet, .. 


ri parude. 

je parude, 





•}• Inflections. iS. Urn. 





e. e. PZ. on, et. en. 





To STAND ... 

bun boki. 

hun beono. 

rupiko, 


tshishtik. 


hun bo. 




tshishti. 

Stand thon, 

... 

rupe, 


Standing, ... | 

hnn beyte. 

hun beyte. 

Tupiru,. 



Stood, ) 

hfin be, 

ma hunbomus,... 




a tshishtim.* 

I stand, 

mu 

rupim. 


I stood, 

ma „ bigas,... 

my hun bilos, ... 

ruplstam, ' ... 


a atshishtis.f 

I will stand. 

ma „ bom, ... 

mu hun bom, ... 



* Like “ onlm ” except 




and p. Jfl. which is “tshishti." 


&c, &c., 




■f Like “ onis ” except 3rd 
p. S. “ atshishto2ud p. PI. 
atshishtiand 3rd person 
Plural “ atshishtani.” 

TO EAT. 

khoki, 

khdno. 

zebiko. 


jhk. 

Eat thou. 

. kha, 

kha. 

zebe. 


j^- 

Eating, 

khe. 

kbete. 

. zibird. 

' 


Eaten, 

. J, .. 

• 

zidti, ? 



I eat, 

.. mas khamus, .. 

. mus khomus, .. 

. awwa zibom, .. 

■ 

a jum. 



































































( 35 ) 

BAEDU luKlsQ^mm.—fContinned.) 



S H I N A. 


KHAJUNA. 

KALASHA. 

ENGLISH. 

GMlghiti. 

Astori. 

ARNYIA. 



I ate, 

mas khigas, 

muso kyaas. 

*awwa oyostam. 

. 

a ashis. 

I will eat, 

mas kham, 

muso khom, 

- 

• 

(The verb “ jak ” is conju« 
gated elsewhere,”) 


Imperatives omitted by 

Peintee in Page IG. 


Dance thou, 

nathe d'e. 

not 

phone,] 


nat kari, 






1 durr kari. 

Lock 

tshey=[key] de 

kulub de, 

dang knre, 

ephuss. 

) nai kari 

Bind, 

gane, 


bote. 


bhdni. 





phateti. 

fasten.) 

Unlock, 

thure. 

... 

bitshare. 

nai umrai (ukashi=un- 

Sing, 

gai de. 

... 

bashao ; bashar. 

gh arr. 

gron de. 

Bring, 

are. 


ange. 

ditzu. 

oni. 

Give, 

de. 

... 

det. 


de. 

Take awav. 

harr. 


aluss, 

nfya ni, 

hari. 

Lift, 

hiin the. 


atsh [ash] kure. 

darr nyann^ ... 

uprai. 

Write, 

likhyar. 

... 

( nuwasha, 

( numashe (.P) 

giir : gior, girr, 
minn. 

niweje. 

Bead, 

Speak, ..., 

ra (sabag) 
ra, 

... 

ra, 

ra, 

senn. 

mdn de. 

DECLENSIONS. 


A King, 

ra. 

rash. 

miter, 

tham. 

sha. 

With a King, ... 

ra sati. 

raja sati, 


tham kath, 

sha-som. 

Of „ 

rae. 

rajd. 

mitaru. 

thamly, 

shaas. 

To „ 

rat. 

rajate. 

mitardte, 

thamer. 

shaas. 

A King, 

ra. 

rash. 

mitaru, ... 

thamdr (?) 

sha. 

From a King, ... 

radjo. 

rajanyo, 

mitardsar 

thamtzum, 

shaas-pi. 

In a King, 

ra madja, 

raja madja, 

mitar tan. 



Kings, 

rajih, 

ra,jih. 

miterann; 

* thamd. 

Like the Singular. 

With Kings, 

„ sati, 

„ sati, 

miteranan somega. 

thamd kath, ... 


Of, „ ... 

raj 6, 

5) 

miteranann, 

thamd. 


To „ 

rajot. 

rajot, 

miteranante. 

thandr. 


From „ 

rajo djo, 

rajo nyo. 

miteranansar, ... 

tharnd tzum, 


Kings, 

rajeh. 

rajeh. 

miteranan. 

Thamd, 





* '■ Oyostam ” is 

exceedingly irregular 
and most verbs whose’ 
Present is in “ omi ’ 
Seen to be equally ir¬ 
regular, 



Eake~is the name 
for the palace of a 
Bajah. 



*My Ms. has here 
Plural as above or 
by affixing oyon.” 



m 








































C 36 ) 

E!AKDU LANGUAGES.— 


ENGLISH. 

S H I N A. 

AKNYIA. 

KHAJUNA. 

GJdlghiti. 

Astori, 

A HAlfD, 

hat. 


host. 

iring, 

With a „ 

hate sate, 

... 

hosto somega, ... 

... 

Of a „ 

hatey. 

... 

hostd. 

... 

To a „ ,, ... 

hatete. 

hate 

hoste or hosta,... 

... 

A hand, 

hat. 

... 

hostd. 

... 

From a hand, ... 

hatedjo. 

hatenyd. 

hostar. 


Hands, 

hati. 

hati, 


uring, 

With, „ 

hatb sati, ... 

hato sat. 



Of „ ... 

hatd. 

hato. 



To „ ... 

hatote, 

hatdyo. 



Hands, 

hati. 

... 



From Hands, 

hatojo, 

hatonyd, ... 



Gold, 

sonn, 

son. 

sorum. 

ghanish, 

With gold. 

„ e sati. 

sona sati. 



Of „ 

soney, 

soney. 

sormo, 


To „ 

sonete. 

sonete. 

sormote, 


Gold, 

sonn. 

son, 

sormo. 


From gold. 

sonnedjd. 

sonenjd. 

sormosar. 


Peince, 

gushpur. 

ranaa. 



Princess 

gass. 

begum 



Queen 

soni 

roni 

' 


A MAN, ... 

mamijjo, 

manujjo. 


birr. 

With a „ 

„ esati, ... 

„ esati ... 



Of a ), <• 

» jey, ... 

» jey, ... 



To a „ ... 

„ jst. 

» jet, ... 



A Man, „ ... 

manujjo. 

manujjo, 



From a „ ... 

edjd, ... 

enyo, ... 



Men, „ ... 

“anujje. 

manujje, 


hirrd. 

With, „ ... 


o-sati. 



Of, „ ... 

maniijjoo, 

manujjoo, 



To, „ ... 

manujjote. 

manujjot. 



From, „ ... 

manujjodjd, 

; 

manujjonyd, ... 

j 

i 

1 

* 


KALASHA. 


hast; baza, 
hast gn. 
hastani. 

hastona mutsha, 
baza. 

[In a hand=bazona.] 
like the singular. 


simra, 
sunra gom. 

[By gold=sunra gri.] 


shaas putr. 
shaas tshu. 
shaas djas. 
mdtsh. 

motshe somma. 

motshes. 

motshes. 

motsh. 

motshes-pi. 

[ In man=motshes ud- 
riman.] 

The plural is uninflect- 
ed. 

































( 37 ) 

DAUDTT LANGUAGES.— 


ENGLISH. 

S H 1 N A. 1 


Ghilffhiti. | 

Astori. i 

AENIYA. 

A WOMAN 

tshey, 

tshey, 


With,, ...' 

„ e sati, 

isati. 


Of „ 

tsheey. 

tshey 0 , ... 1 


To „ 

tsheete, 

tsheyte. 


Woman, 

tshey, 

tshey. 


Irom „ 

„ djd, 

„ nyo, 


Women, ... 

tsheye. 

tshee, 


With „ 

■„ osati. 

„ osati. 


Of „ 

tsheyeo, 

tsheyd, 


To „ 

tshey ote. 

tsheyote. 


Women, 

tsheyeo. 

tshee. 


Erom „ 

tsheyodjo, 

tsheyonyd, 


A SON, 

putsh 

putsh. 


With a son, 

„ esati. 

€S3,trj , . . 


Of a son, 

putsh ey, 

putsh ey, 


To a son, 

pntsh^t. 

putsh at, 


Sons, 

Dari, 

pe, 


Of sons, 

dareo, 

po. 


To sons. 

dareot. 

pdte. 


Bot, 

hal 

bfl. 


Oe A EOT, 

hMe, 

■ bMa 


Boys, 

ball. 

bal, 


Of boys 

bald, 

halo, 


Daughtee, 

di, 

dih, 


Of, „ 

« jey, 

.. .I'ey, 


To, „ 


„ jete, 


Daughters, 

dijare, 

dijare, 


Of „ 

00 

„ 00, 


Stone, 

batt, 

batt. 


Of, 

ey. 

„ 0, 



„ et, 

„ ate. 


Stones 

batti, 

batti. 


of stones, 

batto. 

batto 


Elowee, 

phunerr. 

pusho. 


Of a „ 

phunerey 

jj j) ey. 


Elowers, 

phuner. 

pusbi, 


Of „ 

,, „ 00, 

„ „ 0 



KHAJUNA. 


KALASHA. 


gushingatz, 


..• sfcrija. 

stnja somm. 
strijaas. 
strijaas. 
strija. 


J gushing atz or 
(oyon gushingatz. 


Plural is unlnflecfced. 


\ 

putr. 

putr somm. 
putras. * 


tzatak suda. 
-sudaas. 


tshii. 

tshulos, tshuas. 
tshiias. 


Batt. 

Biittan. or Batt gri. 

[push=flo’wer (?) 

pushikam= flowery as 
shulaani—wooden from 
shula=wood. However 
“ ug” water has a genitive 
ugani.] 


* The son of the father= 
putras dadas. 

The father of the son= 
dadas putras. Notice that 
hothnouns are in the oblique 
case. 




























E 

t 

s 


I 



ir 


E’l 



1 

V 

I 1. 




EESULTS OF TOUR 


I “DARDISTAN, kashmir, LITI LK TIBET, LADAK. 


ZANSKAB, &c.,” 

IN 1860. 


DM !?®tyiK ^©LiyiCKilllS. 


Sl'Wi'liXItlli. 


rn 


T (D iL‘ a. 




riJE LANGUAGES AND RACES OF 
DARDISTAN. 





IPMMT lI-> 


VOCABULAriY [ LINGlTlSTlC, GEOGRAPHICAL AND ETHNOGRAPHICAL] 
AND DIALOGUES IN THE ASTORI, GHILGHITI AND CHILASI DIA- 
:LECTS OP SHINA, WITH OCCASIONAL NOTES, &c., &c. [ALSO 
APPENDIX TO PART I., CONTAINING DIALOGUES IN ARNYIA, 
KHAJUNA AND KALASHA.] 


m 

w. 

m 






Indian Pullic Opinion Press , 
LAHORE 
AND 

Messes. TatiBNES & Co. CO. Paternoster Poto , 
LONDON. 


m 

m 

m 

m 

m 


■ m 

m 


















vv^‘;-' . 





. •-- .■’-^?*^L'^ ',• 




. < ' • 




lV" 


t ‘. ■ 
V? 


iv- 

•V • ■>'■'-*'• 

7*-. 

. .' •■''■. .• **' 

■’ i' 



, ^ * 

'- .'. 'j' -' 


»I r_ 


t 


' •>>>' 




. .<•.' 




-ii.-.. 




■ “ 'V^:^ 


'■■jrt.-. 


r. .' 




'%: 4 '" 4 : ■ 

'^.r : iff ■■'^-' -* ■ ^ 


•'^t' 


/?■' 




' j ^••3 

rr , »\ 

'^'-i 

< V ^ ^ 

Jl ' 

r „ 

(m * 





r/s.*. 

-t 






V**- ' 

' - ■ - i 


V ,* . 

i 


-V> ^n, 1 • 







fifL- 




4$ 


V;>A' 

!> 1' ;• 




^ 'i ’ ^ :. 1 U^ ‘ ; > 

r^r>*s%v • ^ ». 

‘SPsJi:c.. ■;' 


^ _ _ 

• .-^ H ?> 

. ^ i'i V ... 


li-j 


■h:; - 






-. -i I V 


Jf* 




: 




A.i'V 


f!^ 






Iv.^ - 


t 


•*? 


^^aL- ’ *>, / 


-^' 'A .. ' 


.■ ‘;7 






‘•'V V / ii:ir.; 

;''-t-'5;^v.. ^ 


•> 


,*• 


> 


. ■ . 




'3 r,_ 


• i #-x*7f 


'.*S 




^fS 


. HU-.--' 7‘x .• 


• 4 ^ . 

^ i «**>*''^ ',^ 

' '^S ; 4 i 






U-f'-' ' '■-rf" ’t * V - >' ■-^ ' 

f '^'^ A " "’■ ■'^i> " :J^.Liv'-3 








\('-^^ '’^\ !• 'it' *1' ';i*i< 

{ * . • • .V , w , 


ttttl 


’I. 


nj: 

j^ ’ y' A •A .r '■ ^ 


L**tM 




- -'•'<•* ^ 1 ; 4, 


I 




6’ 


j^-‘- 




■■ i'' :f.. : T' ■• • ‘ • *•■ «. ' 

V > ■* ^ ' '■ *4 ■ ■i'ii ^ /*'’’** 

f/i ■’“ '.;• " V #1 


'^- -i 








Kgs '-T - '*» -’' V 

l,£^?^.,rW«Mil5 . »■ • /af •- - . 4 I' ^ 

C.U',f- o- ^ j I'fe •' - 

jV'"'_lr.‘ * .. / V ' ^-. • ^ ■ ■ ■ 




1 .^ 4 ' 




fi* - 




./ k. ■ 5.4>- <> ,,,. •: 

rA.,.. .' 


K 




r • 

v..> ^ 




- .*« 


• f- 














'V 


m\ 


A A ,^-1*- 

I i* ’rf 

< 4 ’ - .• 'f 




• t 


u. 




^ >• i',i .1^' 

.,• V--'' 






?;:4 




■ A; ' I?.. .. >fe 

ii.*-*-:••/' • f . '■•» 

■'fr-i-' V- ' ’•’/♦if ■ :*^V’ 4 'IBB? ^ kJt %iK; 






»*• ^ 


4 \v 


i» ’ < 






i. ii z' rl 




4?;^ J*^;- 

liw. rr, ■ I. * ^ -K •a-4r.l 


pr A Vi-sto 

M^: 


VT"" 



















^ p 


APPENDIX 



r ^ 


TO 

PART I. 


DIALOGUES &c, IN KALASKA, ARNYIA AND KHAJUNA, 

ILLUSTRATIVE OE EORMS 


IN THE 

“ COMPARATIVE GRAMMAR OF THE 
DARDU LANGUAGES.” 

The following Appendices are added to Idarb I. in order to explain certain portions of the 
Arnyid, Khajimd and Kaldsha Vocabularies. This is not done loith the Shind dialects^ 
as these are treated at considerable length throughout the whole of Volume I. 

APPENDIX TO KALASHA. 

DIALOGUES. 


English. 


Kalasha. 


I want to learn your language, 

If you are ill I will give you medicine, 
Gret all the things ready. 

Are you ready to go ? 

Put your clothe.? on. 


tdij mondr a (jdt'm day. 

Thy speech I to learn have. 


ilk zalun ti asas tay wezl harem. 

thou ill if (?) art thee cure (?) I will do. 

TshilcJc mdl eg aioata Jcrodi. 
all property one place get. 

Tu parlss, a ne ? 
thou will go ? or not ? 

Tshev, sambies. 

Clothes put on. 


\ I want to learn Kalasha, ... May Kaldslia-mondr djandy ghattudey. 

I. ' To me Kalasha speech. (?) to learn (teach ?) is necessary (?) 

i'; 

i A'ou are my friend, ... Tu may ddri. 

! Thou my friend. 


Wherever you meet an enemy kill him, 


Dushmdn haiodgalle pdslilh, hroy. 
Enemy wherever meet kill. 












English. 

Ifc is not proper to say such words. 

You ought to go to-day, 

Get the gun ready, 

Bing, dance, 

"What is your name ? 

Whence do you come? 

When do go ? 

Why did you come ? 

What do you waut ? 

I am very hungry. 

Are you thirsty ? 

Prepare food, 

Is your home near ? 

Is the road far ? 

Yes, it is far, 

No, it is near. 

Bring me to eat and drink. 

Bring water. 

Sit here. 

Light the wood, 

Light the candle (?) 

Blow out „ » 

Stand there, 

I 

Come quickly, 

Go slowly, 

Put the saddle on the horse, 

Tie the cow to the tree. 

How many sheep and goats have you ? 
I want nothing, 

Is he your brother, ? 

This load is not heavy ; lift it, 

Take care, 


( ii ) 

EIalasha. 

,, Shdla mondr ne dehoslia. 

Bad words not to give proper. 

Tay ondja parik, pruslit. 

To thee today to go, [is] good. 

Tupek iidjdi. 

Gun prepare. 

Qron dye, ndt leave. 

Song give, dance make. 

tdy nomm Ida ? 

thy name what (?) 

.. tu kawelo a ? 

.. tu kawey parizdey. 

tii kdne a ? 

tu kia gates ? 

.. a bo anora. 

tu dahan hawe. 

... au kari. 

tey desh tadaka shiu ? 

... ponn deshu ? 

,.. Hau, deshe shiu. 

ne, tadaka. 

... may hatia dni, jhm. 

ug oni. 

... aya nisi. 

shula hadzai. 
lutsh upuway. 

„ „ phalay. 

.., alai-kdzi tshishtl. 

Kashap i. 

hriash pari, 

hdsTiis hunn de. 

to the horse saddle give. 

... yd muto somm ibni. 

... cow tree with hind. 

... tay kimon asan amrea pay ? 
... hishki ne gatem. 

... assa tay hay e ? 

... assa phar ugurako ne ; uprai 
ande aldi djagai 






( iii ) 


Katasha. 


Ekgush. 

Is tlie road good or bad ? 

Is tbe mountain high ? 

Is there a bridge over the river ? 

Bring ropes quickly, 

Bring Butter, Milk, Cheese, ,,, 

Curds, meat, wine, 

Grass, flour, fire, 

Fruit, 

Smoke tobacco. 

js there much sport about here ? 

If you will do great service, I will give you many 
presents, 

I am very hot, 

I am very cold ; put clothes over me, 

Are you well ? 

It will rain to-day ? 

It is very dark, where am I to go ? 

Call the dog. 

Call the Servant, 

May God keep you well, 

Good bye, 

[Kalasha salutation,] 

Bashgeli salutation,] 

* The Bashgelis are another and, perhaps the principal. 
Tribe of the Siah Posh Kaffirs, 


ponn prushte ; khatsha ? 
sonn hutala a past ? 
gau sue shiu a ne. ? 
radjuk kashap dni. 
pratshdno, tshir, pinda. 
niu, moss, d4. 
kass, att, angar. 
mewa. 

tamaku kashai. 

aya dyagawMa mnru bd asan ? 

may hatia prush krdmm.kari, tay saripa 
dem. 

may hd hullik karu day. 

may tramdna karu day; tsheo d@. 

prushte asia ? 

dndje bashik diyali, 

bd tramashung hao ; kenti parim. 

sheura, [shdnra] khundlyai. 

shWerr tsheyn. 

khuda tai prusht kdreu. 

ishpate. 

shpati. 

streka esha. 


Go quickly, 

Tell the truth, 

Give me water that I may drink, 
Come inside. 

Go outside. 

Come here. 

Where did you go ? 

Come now, 

This time, (day ;) 

When did you buy it ? 

Who are you, ? 

Which [is it ?] 


adihai pari, 
udjek mondr de. 
ug de, pirn, 
udriman i. 
binak pari, 
aya i. 

kawai pai’ao. ? 
shdndje i. 
shondje adoo. 
kai dmi. 
kuro tu. ? 
ie kura. ? 








English. 

Have you eaten bread ? 

Eat bread, 

I am ill to-day, 

My name is Malik, 

Give it to me. 

Sit near me, 

Take it from me. 

Kill me. 

Where is your country ? 

Shut the door. 

To run in the heat is bad, 

The son of the father, 

The father of the son, 

Throw [with] the stone, 

Wooden; of wood, 

Made of wood, 

The smell of the water is bad=watery smell 


( iv ) 

EiAERASHA. 
awn ashis. ? 

... awii ju. 

... a dndja bey derkar. 

... mai nom Malik. 

... mdtshes do. 

... mai tada nisi, 

mai pi greas. 
mai hrdy. 

mimi desh kawashen. 

... duor kari. 

huluk udheh purl [?] na. 
putras dadas. 
dadas piitras. 
batt gri the. 

... shula gri; shulaani. 

... kaishiu. 

is bad, ... ngani bd good. 


ADD TO CONJUGATIONS OF TSHITSHIK AND JUK. 


To stand 

=:tshishtik, 

To eat 

=juk 

Stand thou 

=tshishti. 

Eat 


I stand 

=& tshishtim. 

I Eat 

=a jum. 

Thou „ 

=tu tahishti. 

Thou „ 

=tu jus. 

He „ 

=se tshishten. 

He „ 

=se jui, 

We „ 

=abi tshishtik. 

We „ 

=abi juk. 

You „ 

=tuaste tshishti, [tshishta ?] 

You „ 

=tnaste jiia, 

They „ 

=eledrus tshishten, 

They „ 

=eledrus jiin. 

I stood 

=a atshishtis, 

I ate 

=asbis, 

Thou „ 

=tu atshiahti. 

Thou „ 

=tu ashi, 

He ,, 

=36 atshishteu, 

He „ 

—se ashu. 

We ,, 

=abi atshishtiini. 

We „ 

=abi ashirai, 

You „ 

=tuast 0 atshishti, [atshishtili ?] 

You „ 

=tus tshikk ashili, 

They „ 

eledrus atahishtani. 

They „ 

=eledrus ashin. 







KilASHA PEOPEE NAMES. 


Names or men. 

Names op Women. 

Names op Castes, 

Malik 

Danuli. 



Babhang, 

Ramagulli. 

Torikdari, 

) 2 high castes. 

Katnali, 

Maiketshi. 

Butidari, 

s 

Shatdng, 

Tramketi. 

Shalekdari. 

^ lower castes ; ') 

Batshu, 

Tehitietshi. 

Bumburnau, }- the last seems > 

Shariki, 

Masar. 

Rajawari, 

J a high caste. ) 

Tamashawek 

Latshai. 

Names op villages. 

Zinataha, 

Darimiki 

Mumuret, 

N Villages whose 

Sumal, 

Nangi. 

Rongrnu, 

f inhabitants are 

Bekk, 

Miseli. 

Biriu, 

f allowed to inter- 

Gashara, 

Gulifa 

Namakinn. 


) marry. 

Kelli, 



Mirak, 

Wassi.’ 

WORDS OMITTED IN THE COMPARATIVE 

Tash, 

Porishi. 


VOCABULARY. 

Tumr, 

Nur bigim. 

Light, 

luss, [ also pralik aud lutsh.j 

Djoan. Sha, 

Sonetshi. 


Vide Fart I. 

XJnan Bekk, 

Kambruetshi. 

Darkness 

tramashung. 

Torr, 

Darboli. 

Evening, 

trdraush. 

Mara, 

Soneki 

Cock, 

kakanwak. 

Alyass, 

Waz bray. 

To-day, 

dndja. 

Djanekwar, 

Mauki. 

Yesterday, 

doshtslidpa. 

Mirza Bekk, 

Durdana. 

To-morrow, 

gheri. 

Daduk=nncle, 

Badarak. "V 

lamiu _ > beauties 

Donashtri. ) 

Day, 

Year, 

bass. 

kibU. 


Gumli Mastura. 




Badulkei. 




ADJECTIVES. 


IMPERATIVES. 

Great, 

... driga. 

Hear. 

... kronu kare 8 =giv 0 your ear. 

Small, 

... tshutek. 

Be silent, 

... buk mu kar 0 ,=:make nonolse. 

Much, 

... bo. 

Look, 

... djagai. 

Little, 

... titshek. 

Ask, 

... putahna. 

Beautiful,* 

... ahishoyek. 

Give, 

... de. 

Ugly, 

... nazgiisti. 

Run, 

... kashap ; kashap pari = go 

Clean, 

... pagiza. 


quickly. 

Dirty, 

... nazi. 

Speak, 

... mdnnde (mdnn de ?) 

Deep, 

giitt. 

Do, 

... kare;krorum (business)kare. 

Rich, 

daulanman. 

Sleep, 

... prasuy. 

Poor, 

... gharibley. 

Get up. 

... ushti f 

Miserly, 

... kaske ne dale^he gives to 

Light, 

... uprai. 


no one. 

Fall, 

shuniis. 

Liberal, 

,.. tshikin. 

Bind, 

... bdni. 

Quick,t 

... kashap ; kashap i=come 

Shut, 

... kari. 


quick ly.f 

Open, 

... umrai. 

Slow, 

... briash. 

Sing, 

... gron die. 

How many ? 

... komdn (?) 

Dance, 

... nat kari. 


Play (fclie dol,) 


wadj bandjai. 


* A very pretty woman=B6 prusbt murayek, 

t There is a mistake in the rendering of this word in the Comparative Dictionary. 
J ushti, lujau=get up, the daylight has appeared. 









( vl ) 

KALASHA IMPERATIVES.— 




Buy, 

. greas. Trice, qre ? ek psaye= 
one goat; this appears to 
be the basis [pecunia] for 
Kalasha reckoning. 

Come, 

1. 

Catch hold. 

. grii, hash grii=catch hold of 


pre pare 


the horse. Ij 

Bring, 

dni, 

Sell, 

brinn kiras. 

Take away, 

hari, 

Bet go, 

lasai. 

Siop, 

mo pare=do not go. 

Tear, break. 

tshini. 

Sit. 

nisi. 

Sow, 

si. 

Eat, 

ju- 

Throw away. 

histi. 

Drink, 

pi. 

Boil, 

halai. 

Beat, 

lai. 

Boast, 

su de. 

KUl, 

hrdy. 

Do not forget, 

md prashmos. 

Strike dead, 

hrdi isti y 13 




ARNYIA DIAIGUES, &c„ fe. 

• 

Awwd hasher arestcm. 

I a word ask do (?). 

I ask something. 

Bisd qoran re asump ? 

Gan you read the Koran ? 

Iv, saudd aid; esa ? ... 

Have you bought it ? 

You Koran to read (can) ? 


Thou purchase taken ? 


Sami ho denydu, 

He runs much. 

Mdsa pmstai, 

He blew. 

He much runs. 


He blew. 


Istoro hizemim. 

I have sold the horse. 

Shapik Tcore assusi, ... 

We will cook food. 

The horse I sold. 


Bread make (?) we will. 


Tu tshalai sue, 

You sew clothes. 

Tit hisdb arua ? 

Have you made the account? Thou clothes sewest. 


Thou account hast made ? ... 


Phik boy, ... n 


He cMmstani (?) 

They cut this in pieces. 

Selitor, ... C 

Be silent. 

They cut. 


Lit bo, ... J 


tshih Tcomerdii dhristani, 

All the women have died. 

Paristani, 

They sleep. 

All women have died. 


Hat, 

Take. 



Are, 

Bring. 

That woman calls (?) 

hase qomri huy doyan. 

Hami pashiran @.lura, 

They take away (?) 

^Kerwn ho arestam, 

I have done much work. 

TJk angior. 

Bring water. 

Work much I have 


Phatt kdman. 

Tear. 

done (?) 

[ perhaps it should be “ he 

Ra, 

Tell, read. 


Tcorestam, I did.” ] 

rupe, 

Wake. 

Djundba auTch paristai. 

He fell down at once (?) down rupao (dreyasur,) 

Awake. 


he fell (“ paristai=:sleep”?) 

mo l^le. 

Weep. 

Miter troi royan maristai, ... 

The king kiUed three men. 

nimao. 

Weigh. 

The king three men killed. 


niwashe. 

Write. 

Se yomeri ho asiran, 

That woman laughs much. 

hush kore, 

Understand. 

Derr hdto, 

(is certainly Shina) open 

asuss. 

Be. 


the door. 

istor, 

Horse. 

awwd ho Tcdi gdni asum. 


gordok. 

Ass. 

J much weight lift ?) 

I can lift much weight (?) 

deor, 

Wood. 



derr kari (?) [is Kalasha,] ... 

Shut the door. 









( vii ) 

N, B. I hare published these few sentences in Arnyia and Kalasha in order to explain some of the orms in 
the List of Verbs in Part I, I asked questions and these sentences, which contained, as I thought, the grammatical 
forms which I particularly required, were the answers given me. I had no time to ascertain their correctness. Portions 
also of the original manuscript have been either lost or been rendered illegible by exposure to rain. 


KHAJUNA DIALOGUES. 


Who are you ? 

Where did you go ? 

What did you do ? 

Of the two which you want ? 

I want this, 

I want that, 

Why did you do this ? 

Did you come on horse or foot ? 

How do you say ? 

If you do this : I will beat you (?) 

As you will do so will I do, 

From here till the Fort go, 

If you do not do this I will imprison you. 
lo-day I bring Grebes, 

Khulto ditzam ghain, 

Yesterday I brought Pomoyranatet, 

Sabur ditzabam bitshil. 

To-morrow I will bring apples, 
djimden ditzebam bait. 

I gave, 

I was, 

1 am, 

I will be, 

I gave, 

I give. 

I will give, 

I am ill. 

Thou art wise. 

He is stupid, 

We are sitting. 

You are hearing, 

They are bad, 


um amm ba ? 
um am nibam. 
um besana thama ? 
khose altatz ami yeyba ? 
dyek hose shkyem. 
dyek inne sukyem umme. 

Ichote doro besene hari etHbe. 

This affair why did you have, 
um hagura dukoma, te ducoma. 
um besen saiba ? 

umrao koti duro ; etumaken, baltayam. 
umme ethum eke gj?a ekyanu. 
kolemoum kane djuk ni ! 
umme khote duro aye, tumake be gukyem 
khnlto ghain ditzam. 

sabur bitshil ditzabam. 

djimden bait ditzebam. 

gyobam; djoma (?) 
bayam (?) 
dayam (?) 
nitshem (?) 
gya gyoma (?) 
gya gyo kyuma (?) 
gyagyukyam (?) 
gye ghaliz ammeyaba. 
umm aqhnend ba. 
kinne bey-aqlmend bay. 
me uyunn* hout ban. 
ma yunn dema yalume. 
kho yunn gunakhesh benn. 
aye=not 
* uyunn=all 


















1 

I 


1 

I 


I 


i 


_ jm 








VOCABULAUY OF THE MOST IMPORTANT SHINA* WORDS 

WITH OCCASIONAL NOTES ON THEIR USES, &c., Ac- 


ENGLISH. 

SHINA. 

ENGLISH. 

SHINA. 

Words relating to Eeligion and the Phenomena 

Shadow, 

tshidjdti, tshdrro. 

OF Nature. 





Day, 

des. 

God, 

khuda ; dahun. 





Night, 

rail. 

Fairy, 

barai. 





Midday, 

dazq; trang des. 

M. Demon, 

yatsh. 





Midnight, 

trang r^ti. 

F. 

rui. 





Heat, 

tat, tatti. 

Spirit, 

djill, riih. 





Cold, 

shidal, tshawon. 

Soul, 

djlH. 





Flame, 

guy- 

Satan, 

sheitan. 





Smoke, 

dum. 

Religion, 

mazhab. 





Thunder, 

agai-kut ; hangai gutt. 

Angel, 

malaik. 





Lightning, 

bitshush, [i dena.] 

Man’s two guardian ') 

pirista. 



angels, ... j 


Rain, 

ajo. 

World, 

sarpalok, dunya. 

Drop, 

tikdy; tuko [diton]. 

Next world, 

daWalok. 

Rainbow, 

bijou. 

Paradise, 

behesht. 

Snow, 

hinn. 

Hell, 

zozakk. 

Ice, 

gamuk, hinallok. 

Spectre, ^ 

riih. 

Hail, 

anyer, ayar. 

Air, 

osh. 

Fog, 

nyar ; tapp. 

Fire, 

agar. 

Frost, 


hawur. 

Earth, 

birdi. 

Dew, 


phutzi; phutz. 

Water, 

wey. 

Earthquake, 

bunyal, muyall. 

Prayer, 

pbatea, dua. 

Wind, 

osh ; sbatillo oshi. 

Religious Lesson, 

sabaq. 

East, ..." 



Curse, 

shede; lanat. 

West, 


vide the Alphabetical Com* 





parative Dictionary. 

Heaven, 

ClZ j ' 

North, 



Sun, 

s-uri. 

South, 



Moon, 

yun. 

Dry weather. 

shuko. 

Star, 

taro. 

Wet, „ „ 

ajo, adjo. 

Light, 

suit ; Id, sang- 

Dust, 

udu. 

Darkness, 

katesh, tutang, tumrtang. 

Pebbles, 

kay, sighil, batuki. 


Tlie words belong principally to the Ghilghiti and Astori dialects. Whenever two or more words occur in one line under the 
Shina column the first only, as a rule, is Ghilghiti. 






















( 2 ) 

SIIINA VOOABULAEY.—( Continued) 


ENGLISH. 

SHINA. 

ENGLISH. 

SHINA. 

Sand, 

summ. 

Whirlpool, 

siney phareon. 

Mud, ■ 

tshing. 

OFFICIAL DESIGNATIONS. 

Puddle, 

tagha. tok. 

King, 

ra, A rash, sba. 

Cavern, 

kor, [kd for animals in A.] 

Queen, 

sdni, A. rdui. 

Plain, 

das. 

Prince, 

gushpurr; ran a. 

Valley, 

shdng. 

Princess, 

gass ; begum. 

Mountain, 

tshish. 

Minister, 

wazir. 

Hill, 

dar. 

General, 

sio-sardar. 

Summit, 

tshurii ; [till! Ohilasi.] toko. 

(also penis.) 

Army, 

Leader, 

sio. 

sio-shish (army head.) 

gopa ; sid-gopa. 

Foot of Mountain, 

gabun. 

Lumberdar, 

djashteru. 

Pock, 

giro. 

Kotwal, 

tsharbii. 

Biver, 

sinn. 

Tax gatherer. 

khoshinn. 

Wooden Bridge, 

seu. 

Village Head, 

barro. 

Swimming Bladder, 

mayush. 

Kardar, 

trangpa. 

Bivulet, 

Streamlet, 

Avalanche, 

batzell. A. ga. 

ga. 

hinal. 

Minister of Revenue, 

Policeman, ...) 

Assistant Kotwal, ... ) 

yarfa Gh. 

zeitu. 

Source, 

Lake, 

utz. 

sarr. 

Slave dealer, ... 

diwan higi (none now in 
Ghilghit.) 

Pond, 

barri; birri A. 

TEEMS RELATING TO WAR, &o. 

Confluence, 

yo wey. 

Army, 

si A. G. 

Waterfall, 

tsbarr. 

Cannon, 

top A. G. 

Banks of a river. 

sine-gul. 

Gun, 

tumak A. G. 

Tender bank. 

pare sinegul. 

Sword, 

kangar A. G. 

This side hank. 

wari sinegul. 

Dagger, 

kataro Gh. 

A Well, 

giillko. 

Shield, 

phali A key G. 

A country. 

jong. 

Knife, 

katar. 

A village, 

kuy. 

Lance, 

neiza A. G. 

Home, place, 

dish. 

Pistol, 

tamantsha. 

An ocean (?) • 

hullu. 

Blunderbuss. 

garabin, G. karabin. 

Island, literally; Around is 
water, in the midst a village, 

brak phiraje wey maja 
kuy. 

Cuirass, 

betsh. 

Shallow ; a Port, 

wett. 

Ramrod, 

tumakey tshiley. 

(also a flail.) 




























, . ( s ) 

SHINA VOOABULAEY.—( Continued) 


ENGLISH. 

SHINA. 

ENGLISH. 


SHINA. 

' 

Gun cock, 

masha. 

Wound, 

. . . 

gal A. zakhm Gh. 

(pulled with strings,) 

Eirepan, 

Stock of a gun, 

Sight, the near one. 

The bead of a rifle. 

Top of a gun. 

tshakmak. 

nal G. kunda A. 

nazar. 

guzar. 

tumakey shulo. 

Brave soldier. 

Coward, 

Fugitive, 

Traitor, 

... 

mushaley bahadur, 

bijatur G. dur A. 

utshatur. 

kumak G. phero perghatto; 
fero. 

“ kumak” appears to mean 
“ Partisan” rather than 

Barrel, 

may A. shillo Gh. 



traitor. 


taruy Gh. 

Bribe, 

... 

Khatshoni. 

Powder, 

bileni G. jawati. 

J udge, 


astomgari. 

(also powder generally,) 


Law case and sentence?... 

Salla G. grail A. 

Small Shot, 

tshimare kiikkun. 

Prisoner, 


Bado. 

Ball, 

diddo. 

Slave, 


Meristann, bado. 

Fort, 

kot. 

Master, 

... 

uskun. 

Walls of a Fort, 

dossi G. gyang. 

Servant, 


Shadder G. baskotsho. 

Ditches, 

herr. 

Retainer, 


Shadder. 

Trenches, 

lay. 

Domestic, 

... 

Shadder. 

Embrasure, 

dariye G. djalbon. 

F 

X . J, 


Shadderoy. 

[Wide ones,] 

dariye, tray. 

„ Slave, 


Maristandy. 


takhsha G. 

„ Domestic, 


Baskdtshi, A. 

War, 

Birga G. Briga. 

Trumpet, 


turum. 

Battle, 

ek birga Gh. 

Big trumpet, 


^narsing G. karnay. 

Warrior, • 

kangar dey musha ; i. e. 

Drum, 


dadang. 


“ Sword striking man.” 

Hand drum. 


tabl. 

Thief, 

tshorito A. 

Single drum. 

... 

tatangu. 

Sentinel, 

tzarr. 

Sheath, 


agur; trdko. 

Guard, 

tzarri. 

Grip, 


kabza. 

Keconnoitrer, 

panagate. 

Bottom of a sheath, 

... 

poshnA 

Guide, 

ponn pasheruki manujo=a 

Girth, 

... 

bann G. partala. 


man to show the road. Gh. 

Buckle, 

... 

tshama. 


Beti-A. 

Cross hilt, 

Stick, 


Sungari. '' ' 

kunalo. 

Spy, 

tshuruto. 

Little stick, 


kunali. 

Envoy, 

duratz. 

Club, 

... 

tbpp. 



















SHINA VOCABULAEY*—(totoed) 


ENGLISH. 


SHINA. 


ENGLISH. 


SHINA. 


INDUSTRIAL AND DOMESTIC TERMS. 


Axe, 

Hatchet, 

Chip hatchet 
Scraping iron. 
Hammer, 

Eorge hammer, 

Saw, 

Eile, 

Smoothing iron, 
Scythe, 

Pincers, 

Iron tongs, 

Eire tongs, little 
tongs. 

Scissors, 

Shears, 

Razor, 

Mirror, 

Spectacles, 

Eork, 

Hay Eork, 

Plough, 

An oar, 

A spade, ? 

A winnowing spade, 
A spade. 

The plough. 

The plough-iron. 
The yoke, 

Spoon, 

Ladle, 

Elour Tray, 
Kneading board. 


guttu garra. . 

tshataU, 

tatshi. 

gukk gutt. 

patill totshiing. 

samdenn toa. 

haretch Gh. ara A. 

murmti. 

ramba. 

bisatsh, G. dnga A. 
ambiir, 

sherna G. kamba, 

utsho Gh. milen, 

katshi Gh. dugarr, 

karao, 

( 

tzirao G. bazirey. 

ainu G. aina, A. 

atsh gare G. ainak. 

tshatti (used at Gh.) 

harotsh. 

hal. 

pidlo ; 

„ „ jabi, Gh. 
piye. 

harde. harotsh ? 

hall. 

paal. 

nal. 

khapeyn. 

dori. 

koti. 

balko. 


Kneading roller. 
Kettle, 

Little, „ 

Stone, „ 
n Tray, 

Tawa, cake pan. 
(Wooden) cup. 

Slop basin. 

Little wine cups, 
Hearth, 

Coal, 

Key, 

A big box, 

A little „ 

Carpet, 

Shawl Carpet, 

Bed, 

Bedding, 

Bed clothes. 

Pillow, 

Window trelllce. 
Sky light. 

House walls. 

Inner roof. 

Floor, 

Cup board ; Shelyes, 
Wooden pillar, 
Beams, 

Door, 

Wooden bridge. 
Great „ 

Twig or rope „ 


Idos. 

dek. 

dektshali. 
balosh. 
tshiddin.' 
tao. 

pati. Gh. phule. 

gudurr. 

tur Gh. kore. 

pupush Gh. atshakk. 

kare. 

tshai A. tshey Gh. 

taiin. 

sanduk. 

satrendj. 

kamii G. hariit. 

khatt. 

battari. 

aje kish. 

undkish G. und A. 

pan djera. 

sdm Gh. ogdm. 

kut. 

tall. 

pattarr A. shite Gb. 
taksha Gh. khatd. 
thiin. 

bdyn Gh. bamall. 
bdyn (A.)=sleeves. 
darr A. 
seu. 

gadal (in Kashmiri.) 
gall ; ken. 





















( 5 ) 

SHINA VOCABULAEY*— ( Co7itimied.) 


ENGLISH. 

SHINA. 

ENGLISH. 

SHINA. 

Key, 

tshai A. tshey Gh. 

Near, 

ek barish. 

Lock, 

gunn. 

Half year. 

sha matz=6 months. 

Chain lock, 

shangali. 


trang barish=i year. 

Curtain, 

parda. 


bagai barish. A. 

A Bolt, 

udi A. tzarikus Gh. 

Three months, 

tshe matz. Gh. 

Folding doors, 

dardshto A. dardtsho Gh. 


tshe moB. A. 

i 

Eoof, 

shardnn A. tesh Gh. 

Month, 

matz Gh. mos A. 

Garden, 

shen. 

Day, 

des Gh. dies A. 

Stable, 

ashpali G. ashpial. 

Week, 

sat des=seven days. 

„ For cattle, 

guyal G. gunyal. 

Spring 

bazdno. 

„ For sheep, 

ba. 

Summer, 

walo. 

„ For poultry, 

karkamushe dukur. Gh. 

Autumn, 

shard. 


kokdi maro. A. 

Winter, 

ydno. 

Watermill and Wheelmill, 

gai (A.) narro nidsh. 

Months are divided accord¬ 
ing to seasons, viz : the first 


Grindstone, 

nydrbatt. Gh. 

month of winter: the se¬ 
cond month of summer &c. 



nidjo batt. A. 

There are, however, used 
by Chilasis, the following 


Iron peg, 

sitsh Gh. tun. Ast. 

names for months : 


Revolving iron, 

sungari. 

March ? 

nln6=rooting out weeds== 




the month for preparing 

ADD TO TERMS OF WAR, &c. 


the field. 

Bullet bag. 

Powder flask. 

tumakey Tcute. Gh. 

wasna. 

April ? 

tshey-bald = women and 
children=the month for 
women and children. 

(if made of horn) 

randjak G. shingdi. 

May ? 

mand=month of rejoicing. 

(Bags, flasks generally,) ... 

mandjas [Astdri.] 

June ? 

dudyd=month of milk. 

Iron and flint. 

tshamak. 

August, 

latshd=hottest month. 

Tinder, 

kap. 

September, 

banyd = sowing month 
“ Banyo ” with Chilasis 

Flintstone, 

tshamak batt G. din A. 


and Ghilgitis is the month 
of gathering in the harvest; 


dand. 


with Astoris it is the name 

Bow, 


for the first mouth in 

Arrow, 

kon. 


spring. 

Quiver, 


Oetober, 

nasalyd (?) 

piili. 

Sling, 

urdd A. till batt Gh. 

November, 




December, 

shogdterio—month of fire- 

Ship, 

nao. 

1 works ; shoyoter is a festival. 

Boat, 

TTME. Vide Chapter on 

tshuni nao. 

Time and Bays of the Weel 

January, ' 

? 

in the ethnographical poriion. 

February, 

? 

Century, 

1 shal barish. 
























( 6 ) 

SHINA YOQkWCJjKRY.—{Continued.) 


ENGLISH. 


SHINA. 


ENGLISH. 


SHINA. 


Old men alone are suppos- 
«d to have the secret of 
months and seasons. How¬ 
ever, the following names 
appear to be generally 
known by Astons, 


March 

bazdno. ? 

Snow melting month, 

hinegau mos. 

Sowing month, 

banyd mos. 

Weeding month, 

nind mos. 

May day month, 

manyd mos (the month of 
milk.) 

Trouble month, 

bardd mos. (since it is said 
that “ seven days in it are 
very hot.”) I suppose this 
month is August. 

Eeaping month. 

shard mos. 

Sheep slaughter month* ... 

dawakid mos ; so named 
from the day on which 
sheep are killed to provide 
dried meat for winter use. 
The Ghilghitis call this day 
(month) ? “ nos,” 


I have referred to this fes¬ 
tival in the “ Historical 
Legend ” of Ghilghit. 

Meat month, 

Tomolyo mos ; 


“ nashd mds” is the month in 
which takes place Shiriba- 
datt’s feast. Vide “ Ghil¬ 
ghit Legend.” 

The coldest month is called,,.. 

tshamyd mos. 

Women sing in the month of 

nao mos (new month) 

TERMS OF RELATIONSHIP, 

Man, 

manujo. 

Male, 

musha. 

Woman, 

tshey. 

New born child. 

shudar. 

Girl, 

mulai. 

Boy, 

bM A. shuo Gh. 

Virgin [the girl that wears 
the white cap,] 

she kdi mulai. 

Bachelor,=i{^e loy that has 
^ut no turhan (.?) on, ... 

j pashd ne dito bal. 


* These terms are not always literal translations 

ij6 most striking in connexion, with any particular month. 


Young man. 

tshakur. 

„ woman, 

tshakur tshey. 

Old man. 

djaro. 

„ woman. 

djari. 

Puberty (a man,) 

(For a woman,) 

Life, 

Djiwaniete \{ilo=reac7ied Ms 
youth. 

dimm kurao hWo^lody has 
become impure. 

“mr. jilljingi (long life ?) 
jigi. Gh. 

Death, 

maren. 

Sickness, 

rok. 

Sick. 

shilano, ghaliz. 

Health, 

mishto rahat; na rogi. 


niralog (Ghilgiti.) 

Family, 

djemaat; gdro batzi. 


(The latter is Astdri=fainily 
of the house,) 

Tribe, 

qam. Gh. t&me. A. 

Stranger-s, 

loge. 

Relations, 

jaru ; kull. 

Fellow villagers. 

kull kuydtsh. 

Brotherhood, 

uskiini. 

Friend, 

shugulo ; some. 

Acquaintance, 

sudjdno. 

Parents, 

mamalo=.«_jL 

Geschwister=brother and") 
sister, . ... j 

jasa, Gh. jasas. 

Maternal Aunt and nephew, 

mol-sazu«. As. 


mol-sas. Gh, 

Paternal aunt and nephew. 

pipi-jau. 

P. Aunt and niece. 

pipi-jdi. 

Paternal mother and ") 

grandson. ... ) 

dadiga-pdtsho. 

Do. Do. grand daugh- ") 
ter, ... 3 

dadiga-potshi. 

Paternal father & grandson, 

dado-potsho. 

Maternal father, „ „ ... 

Do. Do. 


of the Astori names, but refer to whatever cirtumstanse 
















( 7 ) 

SHINA \OQKBVJ,KKY.-^{ConUmed.) 


ENGLISH. 


Eathee, 

Stepfather, 

Grandfather, 

Mothee, 

Stepmother, 

Grandmother, 

Brother, 

Uterine brother, 

Paternal brother 
Sister, 

Uterine sister. 

Paternal sister, 

^ Uncle, Father’s brother (if 
older than father,)... 

< 

(If younger,) 

„ His wife is called,... 

„ His son, 

„ His daughter. 

Uncle (mother’s brother.) 

„ His wife, 

,, His son, 

„ His daughter. 

Aunt, Father’s sister, 

„ Her husband, 

„ Her son, 

„ Her daughter, 

[Nephews, Nieces, Cousins, 
«&;c., <&c., are ordinarily 
called sons, daughters, 
brothers, sisters respec¬ 
tively.] 

(Cousins do not intermarry 
although some Nawabs 
have been known to do 
so.) 


SHINA. 


babo 5 malo. 

patino malo=later father, 
hurrmalo (Astdri.) 
dado, 
aje. 

patini ma Gh. 
hurr ma, A. 

dadi. 

ja- 

ma-ek-ja. 
nralo-ek-ja. 
sas, kaki. 
ma-ek-sas. 
malo-ek-sas. 

baro-malo. 

=:great father. 

=shu malo. Gh. 

=tshuno malo. A. 

=bari ma=great mother, 
shui ma &c., little mother, 

pitsha ja. 

pitsha-i-sas. 

mol; mamu. 

papi; pipi. 

molai peprm-ji. 

papi Gh. pipi Astdri 
mamo. 

molai—pipiai-ja. 

» >? » » » » 


ENGLISH. 


Aunt [Mother’s sister,] ... 
(If older than mother,) 
(If younger,) 

„ Her son, ... j 

„ Her daughter. 

Paternal grand uncle (if older 
than the grandfather) ... 

If younger than the grand¬ 
father, 

„ His wife, 

„ His son, 

„ His daughter. 

Paternal grand aunt. 

Maternal „ uncle, ...) 

„ „ aunt, ...) 

„ His son &c., &c.,... ) 

„ Her son &c., &c., ... ) 

Son, 

Daughter, 

Son’s wife. 

Daughter’s husband. 
Grandson, 

„ daughter, 

,, son’s wife 
„ daughter’s husband, 
Step son, 

„ daughter. 

Nephew, 

Niece, 

Nephew’s wife, 

Niece’s husband, 


SHINA. 


bari ma. 

shui ma (Gh.) 
tshuni ma (Astori.) 

bari-mai-putsh ") p, 
shiii-mai- putsh,) 

tshuni-maleyn-putsh (Ast.) 

bari-mai dih. 1 p,, 
shui-may dih.) 
tshuni-maleyn dih. 

baro dado. 

shuo dado 
baro dadi 
bard malo 
b&I ma 
dadi 
dado 

jj 

baro malo [as before] 
as before. J 

putsh. 
dih. 
nush. 

djematshd. 
pdtsho. 
pdtshi. 
pdtshi. 
pdtsho. 

putsh [as son.] 

dih [as daughter.] 

jas-putsh. Astdri. 
jawey putsh Ghilghiti. 

jawey dih. 

„ ndsh. 

„ djematshe. 




























( 8 ) 

SHINA VOCABULARY.— 


ENGLISH, 

SHINA. 

ENGLISH. 

SHINA. 

Husband, 

Wife, 

Wife’s brother. 

Husband’s brother, 

„ sister, 

barao Gh. bareyo. 

gren. 

sheyri. 

djotd, Gh. Yatd. 

djoti G. yati. 

An Aphrodisiacum, [a stone 
got at Guraiz,] 

Trades and Peofbssions. 

Priest, 

Pupil, 

gnraz ting. 

Imam or molla for Sunnis. 

Akhond for Shias. 

talibani. 

Wife’s sister. 

Wife’s brother’s son, 

„ „ daughter, 

Husband’s „ son, 

Husband’s brother’s daughter, 

djoti G. yati. 

saii Gh. 

sazuo. A. 

safii „ 

djotoi putsh. 

djotoi dih. 

Sportsman, 

(Game,) 

Goldwasher, 

Tailor, 

Shoemaker, 

In Chilas musicians being a 

darii. 

dariitz. 

marutz. 

sietsho Gh. sitzi. 

shoto [in Nagyr.] 

Husband’s sister’s son, 

jauo. 

low caste make shoes. 
Watul, a Ginsy tribe, some 


Husband’s sister’s daughter, 

Wife’s sister’s son. 

Wife’s sister’s daughter. 

Wife’s Mother, 

„ Father, 

jaui. 

djotiin putsh. 

djotiin dih. 

shash. 

shayur. 

Shins have heard to be shoe¬ 
makers. 

Carpenter, 

Ironsmith, 

Peasant, 

Merchant, 

tatshdn Gh. tshan. 

akar. 

gresto. 

saudagar. G. banyd A. 

Husband’s Mother, 

„ Father, 

Bkideseoom, 

Bride, 

Widower, 

shash. 

shayur. 

hilaleo. 

hilal. 

kaguno. 

kaguni, (Astbri.) 

Porters [coolies,] 

Horsestealer, 

Horsedriver, 

Robber, 

Murderer, 

barali G. bariali. 

Galwan A. 

tatu wMo A. 

tshuruto (spy) 

jogarr. 

Widow, 

) gyus (Ghilgiti). 

Ploughman, 

ddno baydki musha. G. 
bann they manujo Ast. 

Betrothal, 

balli Gh. such A. 

Brickbaker, 

kulal. 

Marriage, 

garr Gh. kash. A. 

Tinsmith, 

zergarr. 

Wedding day. 

gare des. Gh. kajeyn dies A. 

Gold and Silversmith, 

sunyarr. 

Pregnancy, 

aguri Gh. sapby. Ast. 

Barber, 

takurr. 

Delivery, 

sapby Gh. tshali-tshey. A. 

Butcher, 

puzi [at Astor.] 

Foster son. 

unilo putsh. 

Weaver, 

buydtsho. G. tshaja. 

„ Daughter, 

unili dih. 

Shepherd, 

payalo. 

„ Faither, 

unilo malo. 

Cowherd, 

gawa tsharo Gh. gotsharo. 

„ Mother, 

unili ma. 

Washerman, 

dobii [at Ghilgit.] 

Nurse, 

unili. 

Groom, 

ashton Gh. tshirponn. 














( 9 ) 

SHINA VOCABULAEY-—(toteec?.) 


ENGLISH. 

SHINA. 

ENGLISH. 

1 

SHINA. 

- 





TERMS RELATING TO THE BODY. 

Ears, 


konu. 

Members of the body, 

Skeleton, 

Skin, 

dimey banni. 

ati; sbangali. 

tshdm. 

Hearing, 

Cheeks, 

Chin, 

Dimple, 


parujono. Do. 

harume. 

tshomm Gh. musiiti. 

kosholo. 

Perspiration, 

Bones, . 

Marrow, 

Flesh, . •••. 

Fat, 

Blood, 

Veins [Muscles] ? 

Head, 

The occiput. 

huluk. A. Girom G. 

ati. 

muyo; rmo. 

motz. 

mi. 

lei, 

nare. 

shish. 

gonn Gh. tshanghat. 

Nose, 

Nostrils, 

Odour, 

Smell, 

(For a sportsman). 

Sneezing, 

Upper lip, 

Nether lip, 

... 

nato G. ndto. 

nata jdli. " 

gdnn. 

gonn haredki Gh. 

shin thoki. Gh. 

gonn shun theono A. 

tshinge A. ji G. 

ajino dto. 

5 harini oti (so called be- 

Brain, 

mato G. moto. A. 


\ cause female.) 

Crown of headj 

pupul. 

Mouth, 


aze A. ai Gh. 

Sinciput, 

shishey talo. 

Taste, 


ispa. Do. 

Hair, 

djakurr G. jakue, 

Licking, 


likedno-6ki. Do. 

Hair of a woman, 

[in Astori] jaku. 

Sucking, 


tshushdno-oki, Vide Verbs. 

Curls, 

tshamuye. G. tshamute. 

Beard, 


dai. 

Tresses, Plaits, 

bone G. laskire. Ast. 

Moustaches, 


ptinye G. piinge. 

Tress-bands, 

tshikeress. 

Teeth, 


ddni. 

Forehead, 

nilao. 

Molar teeth. 


kail donn. 

Face, 

mukk. 

Front teeth. 

... 

mutshini ddni. 

Temples, 

atshi-bare. 

Tongue, 

... 

djipp. 

Byes, 

atshi. 

Jaw, 

... 

aye talo- G. aze talo. 

Eyebrows, 

atsh kot. 

Throat, 


shdto. 

Eyelids, 

atsh pati. 

Neck, 

... 

shakk. 

Eyelashes, 

atsh qumi. 

Uvula, 


dddo. 

Pupil, 

nanni. 

Shoulder, 


mitio. A. piao Gh. 

Tears, 

ansho A. ashe. 

Shoulder blade, 

... 

piao A. hattap G. 

(Of a woman) 

ashe. 

The Back, 


dako. 

Sight, 

tshakedno A. Vide Verbs.* 

Spine, 

Upper arm, 

e 

... 

dakoo kurr. 

shako. 

* “ Ono ” and “ oki ” are the terminations of the Infimtiv 
in Astori and GhUghiti respectively. Fide Verls, Part I. 


























( 10 ) 

SHINA YOGA.BV'LA.l^Y.—[Continued.) 


ENGLISH. 


SHINA. 


Elbow (olecranon) 
Pore arm, 

Wrist, 

Hand, 

Touch, 

Palm, 

Eingers, 

Nails, 

Thumb, 

Middle finger. 
Little finger, 


The little finger is an after¬ 
birth as it were. An unex¬ 
pected child, whose mother 
has left off bearing, is called 
inAstori” Keto” and in the 
Ghilgiti dialect “ nimelo.” 
There appear to be no 
names for the forefinger 
and the fourth finger. 


Joint, 

^rsast, 

Breasts, 

Heart, 

Lungs, 

Wind pipe, 

Liver, 

Kidneys, 

Breath [thoughtfulness,] 
Sigh, 

Coughing, 

Hiccough, 

Spleen ? 

Gallbladder, 

Small Intestines, 

Large Intestines, 

Long entrails ? 


baquni. 

shipi, 

gulutzo. 

hatt. 

hattjuk, A. G. 
hatte tao. 
angiiye. 
nor. 
anguto. 
majini angiiy, 
keti „ 


ENGLISH. 


SHINA. 


kitz. 

titiro. 

tshiitshe G. mame. 

hio. 

bash. 

kurusho G. ganduri. 
yum G. yu A. 
juki. 

hish, hesh. Gh. sha; hish. 

sha A. hesh. 

kuzi A. ku Gh. 

hikketze A. hikke G. 

shion, 

pitt. 

gite G. shie dje, 
ajalo. 

tshitti G. dji. 


A. 


Belly, 

Stomach, 

Navel, 

Caul, 

The Side, 

The Bibs, 

The Loins, 

Penis, 

(of a boy,) 

Vagina, 

(of a little girl,) 

Sperm, 

Urine, 

Urinary bladder, 

Podex, 

Anus, 

Excrements, 

Thigh pit. 

Armpit, 

Scrotum, , 

The Testicles, 

The Thighs, 

Knee, 

Kneepit (the popliteal 
space,) 

Ankle, 

Front leg bone shin, 

Ankle bone [end of shin bone]. 
Heel, 

Feet, 

Sole, 

Toes, 

Instep, 


J 


der. 

tshuni der. A. 

tiinn. 

tshdnn. 

gikk [gike (pi.) ] 

prashi. 

shue. 

lonn. 

tshai G. mauni. A. 
phdsho; gato. 
push!. A. kashang. G. 
bi; shewatt (seed), 
mike. 

tampush G. mutshdtsho. 
pongsd G. sange A. 
tshordk. 
tshike. 

gitili, gitile (PI.) 

tshd. 

handle. 

patale. PI, of patalo. 
kiito. kute (PI.) 

kie, 

pine. 

ddni. 

guo. PI. gue. 

proni Gh. turri Astdri, 

pa PI. pai. 

narpato. 

pae angiiye. 

pai tall. Gh. 

pao mukk. Ast. 




















( 11 ) 

SHINA \OQKEJJJjKKY.^{C ontinued.) 


ENGLISH. 

SHINA. 

Fear, 

bigatey. 

Friendship, 

somey ; tatey (warmth). 

Forgetfulness, 

amushdno, A. amushdki G. 

Gratitude, 

shiarey G. sbuarey A. 
shuyar dashtemus, (I know 

fV-) 

Hope, 

umeyd. 

Honour, 

izzat. 

Humility, 

mamikurr (does not boast 
about himself.) 

Imagination, 

khayal = [ there must, of 
course, be an indigenous 
word which, however, I can¬ 
not find.] 

Intention, 

alkann. 

Invitation, ... 

sual. 

Insult, 

baghe. 

Ingratitude, 

tshaoney. G. atsbemey. A. 

“ shale katsharo ” = he has 
made a hundred bad re¬ 
turns for kindness, 
atshemu, 
khatshardy. 

Impiety, 

nu khoda. 

Impatience, 

bey-timeyar. 

Idleness, 

agurey. 

Joy, 

shuriar. 

Jealousy, 

kondje =doubt. 
atshi tshuney = making 
eyes small, 
dusht [Ghilghiti.] 

Justice, 

astdm 

Just, 

astomgari. 

Knowledge, 

dashtoki. G. dashtuk. 

Kindness, 

tapey G. tapowaley, A. 

Laughter, 

hojdki; hajdne. 

Love, 

shul G. shuq, 

Liberality, 

sbielo; shieley. 

Lie, 

khalte. 

Memory, 

hiej Gh. hije A. 

Madness, 

yatshalito. 


ENGLISH. 


SHINA. 


MENTAL AND MOEAL QUALITIES &c., &c. 


Affability, 

Anger, 

Astonishment, 

Aversion, 

Boastful,! 

Boastfulness,! 

Cheating, 

Crime, 

Courage, 

Cowardice, 

Chastity, 

Character, 

Curse, 

Desire,* 

Dream, 

Doubt, 

Despair, 

Dispute or Rivalry, 
Diligence, 
Drunkenness, 
Delivery from prison. 
Deceit, 

Error, 

Envy, 

Enemy, 

Exclamation, 

Entreaty, 

Fidelity, 


khosh mizaj ; shiringo. 
r6sh. 

tshatyar A, Hayran Gh. 

tshang G, agg A. 

pukilo. . Gh. 
tikdshor. A. 

pukey. Gh. 
tikoshorey. A. 

dagey j dagelo. 

jo (?) 

hielo! 

hitshtshdno, bijatur (adject.' 

silo G. sil A. 

hell A. adett. Gh. (?) 

shede ; anat. 

manito. 

santshe. G. satshe. 
kondje PI. kondje. 
heshe ; shente* 
nang. 
damijar. 

matshar Gh, diwaney, 

pbat. 

pherey, 

tiss. 

dushtz. 

galim; dushman. 
ho. 

beyatt; feriad. 

ikhlas (?) I cannot remem¬ 
ber now the indigenous 
word; it will probably be 
found elsewhere. 


! The substantival termination of thi s c lass of words is 
generally “ ey ” and the adjectival “ o.” Wherever, however. 
I have not actually heard the substantive I have put the adjec¬ 
tival form and vke versa. 

I want,* ... ] mat awaje. 11 il me faut, 


I 


















( 12 ) 

SHINA 'VOGkm'LASX.—(Continued.) 


ENGLISH. 

SHINA. 

ENGLISH. 

SHINA. 

Modesty, 

muk loilo, (the face has be- 

Sleep, 

nir G, nish. 


come red) means prohah- 




ly also “ to be happy.” 

Suspicion, 

guman. 

Modest shame, 

lash. 

Surprize, 

ar; tarr. 

Miserliness, 

katshelo ; katsheley G. 

Sorrow, 

annan. 


dushto, dushtey. A. 





Shame, 

sherm ; lash. 

Misdemeanour, 

tiss. 





Shamelessness, 

nilalo. 

Negligence, 

tararey. 





Thought, 

pham. 

Opinion, 

rey, gnmdn. 





Treachery, 

perghattey (?) 

[what is your opinion ? 

tus yok dashtaun?] 





Tranquillity, 

rahat; sutti, Gb, 

Offspring, 

djat. 






sukk, A. 

Order, 

hukm. 





Thanks 1 

j"- 

Patience, 

timeyar. 





Trouble, 

damijarey. 

Pity, 

shiar G. shuyar: A, 





Truth, 

sutshey. 

Pride, 

mastekorr [adj G.] 




mastekorey [noun G.] 

Unjust, . 

bey—isM, 


taratshan [adj A.J 




taratshaney [N. A.} 

Ungrateful, 

tshadno. G. 

Politeness, 

shiringey, 


khatshar. A. 

Piety, 

rujo. A. 

Victim, 

apatshardn. 

Question, 

khdjen. 

Will, 

hdll. 

Quickness, 

lokey, 

The Ghilghitis use “ adett” 




== custom for “will” and 


Reason, 

aql. 

“ khosh” = pleasure also 




for “ Intention,” e. g., it 


Soul, 

djill. 

my pleasure to, 

“ mey khosh ali.” 

Stupidity,* 

bey-pham. 

Wit, 

maskara. 

* A stupid fellow is called “ 

itsh”—bear '• Gadayelo”—ass 



“ tararo”=senseless. 

























( 13 ) 

SHINA VOCABULARY.—(OonteeA 


ENGLISH. 

SHINA. 

AILME 

INTS. 

Apoplexy, 

tanno r&k. [He died sud- 
denly=ek tshotie bilo 
(lit)=he found a moment. 

Brain fever, 

shisho rok A. 

Cough, 

ku Gh. kiizi. A. 

Catarrh, 

tzuppnos Gh. tzumuson. 

*Colic 

karat. 

Constipation, ... 7 

Haemorhoides ? ... 5 

gurattey rok. 

Consumption, 

bahasir rok. 

Com, 

(phinare Gh. 

1 sheteri. A. 

Disease, 

rogdto. 

Diarrhoea, 

dajrd rok. A. shaunte. Gh. 

Dropsy, 

hut. 

Dislocation, 

(pharMt. Ast. * 

[ karatt. Gh. 

Eructation, 

uwaki. 

Fainting, 

tararilo A. sus. G. 

Fit, 

tattar. 

Fever, 

shal. 

Hot fever. 

tati shal. 

Cold fever. 

shidali shal G. tshavuy shal 

The common fever prevails 
in Gliilghit; Gastric com 
plaints prevail at Astor, as 
also Typhus, and Brair 
fever. 


Fracture, 

(patt ; tush ( bild) A. 

( nokuto—Ghilghiti.''] 

Giddiness, 

gar Gh. tiriu. A. 

Gonorrhoea 

duma Gh. sudjak. 

Hiccough, 

hikkitzd. 

Headache, 

shish shilanu (is a collec¬ 
tive name) karr = tickl 
ing pain in the head. 

Hoarseness, 

natalya moji the=nasal 


words he makes. 


* Colic, equivalent to “ SM ” 


ENGLISH. 

SHINA. 

Indisposition, 

apirogdto. 

gushah G. bishishalo. A. 

Illness, 

shilanu, 

Indigestion 

ishkarke Gh. ishkar. 

Jaundice, 

halijo[= yellow colour. 

Leprosy, 

dann kash A. 

Measles, 

mishareo rok. A. 

Scarlet fever, ? 

In the first disease they 
say that “ when the head 
gets black the patient re¬ 
covers. In the second the 
body gets perfectly black 
after death. The patient 
only recovers when the 
pustules come out.” 

loleo rok ( “big pustules 
come out in this disease.”) 

Nausea, 

kai malak. A. 

Neuralgic toothache, 

lashkarid rok. The remedy 
“ lashkareo damm," for it is 
a sympathetic one, and oon- 
sists in reading magic for¬ 
mulae and touching th® 
cheek with a fir twi g 
called“ ley.” 

Ophthalmia, 

atshey rok Gh. As>t. 
atshey shilani. 

Pain, 

juk, 

Pimple, ... ■) 

[Cured by incantations and > 
magic formulae,] ... ) 

katshi pushl=bad pimple.’ 
bari pushi=big pimple, 
kini pushi=black pimple. 

Eecovery from fainting, ... 

sarpanilo. 

Rheumatism, Gout, ? 

A slight touch of Gout 
is called: mulish. (Reme¬ 
dy “ a bear’s grease and 
skin.”) 

gashe Gh. lamm. A. 

Scab, 

kao. Gh. kash. A. 

Small pox. 

Inoculation [hnda] from 
the disease itself is prac¬ 
tised and seems to be ef¬ 
fective. It is done with a 
pin and generally between 
the hand and the wrist. 

phunerey rok; phdyo rok. 

Swelling, 

batshano. Gh. 
shdtto A. 

Syphilis, ... 

palanyi G. pharangie rok. 


jerat^ r6k. 


























( 14 ) 

SHINA VOCABULARY—(Cowteed) 


ENGLISH. 

SHINA. 

ENGLISH. 

SHINA. 

Secondaries, 

duma. 

Division of moustache, ... 

issila. 

Tremlilmg, 

darrdarr. 

Purgative, 

photen Gh. photo. 

Toothache 

donn shilanu. 

Shaving, ... 

djakiirr G. jaku. 

Ulcer, 

rugrasso rok. 

Inoculation, 

1 huda. 



parzakm. G. 





BARBER’S INSTRUMENTS. 


INPIEMIT] 

ES, &o., &c, 

Instrument for bleeding,... 

tzirrddni. 

Blind, ... 

sheo. 

Bazor, 

tzerao Gh. bazirey. As. 

Deaf, 

kdto. 

Scissors, 

„ katshi Gh, dugarr. 

Dumb, 

tshato. 

Hair-pick, 

utsho. 

Dwarf, ... 

f muzelo, Gh. “ (only made 

Looking-glass, 

ainu. Gh, aina. 


... 

( of flesh)” kaleok (Astori,) 

• 


Giant, 

tshil gazz=forty yards. 

TERMS RELATING TO 

HABITATION &o., &c. 

Hunch-back, 

kunyuro. Gh. 

Assembly place, 

biak Gh. galli. 

Lame, 

khurro. 

Apartment, division ? 

samera G. bagd A.) 

Bqidnting, 

tero. 

Blind alley, 

durro. 

Stammering, 

kakatsho. 

Bed, 

khatt. 

One-eyed, 

ek atsheo. 

Broom, 

lashi. 

Paralytic, 

dolo. 

Bellows, 

pnjdn. 

If completely paralyzed, ... 

toro. Gh. 

Baths (were unknown tiU 




tshanguttilo. Ast. 

lately) are sheltered con- 





stmetions under water- 


A cripple is called “ lango,’' 


falls; in fact are mere 


by those Shins who have 


shelteied douche-baths. 

hamam. 

seen one in Kashmir but 




they say that there are 


City, 

shehr. 

none in their own country. 

ekpash6=one-sided. 






Canal, 

yapp. 


REMEDIES &a. 






Cowshed, 

guyall G, goyall. 



tzir daroki Gh. 



Bleeding, ... j 

bazire deono. A. 

Chimney, 

gdmm G. ogdni A, 

Bloodcupping, 

tshake. 

Cradle (was an unknown 




Shing buteoki Gh. 

commodity till lately,) ... 

shudar lano. 

Cuppmg, ...I 

„ ginono. A. 






Doors, 

darr Gh. 

1 

'Salve, 

paledno djebati. 



O 

o 

Potion, 

piono do. 

Fort, 

kot. 

Ph 

o 

Medicine to inhale, ... 

daeno do. 

Fireplace, 

utshak. 

J3 

■ 





Medicine to eat, 

khdno do. 

[In Astor there is one for ^ 


c3 



live coal in the middle of the > 

gyatapp ; 

2Z2 

Vomitive, 

tshareono do. 

room,] ... J 



^Stomachic, 

dereyn do. 

Gates, 

dardtsho Gh, dardshto. 





















( 15 ) 

SHINA V0CABULAEY-—(C(5w^mwedf.) 


ENGLISH. 


SHINA. 


ENGLISH. 


SHINA. 


Grass tent, 

Grain-cellar, 

House, 

Kitchen, 

Ladder, 

LigW, 

Pavement [only so far as ^ 
stones are placed where > 
there are no roads,] ... ) 

Poultry-yard, 

Reception house. 

Raised platform for sleeping, 

Square, Courtyard, 

Street, 

Sewer ? 

Spring, 

Store-room [literally; cup¬ 
board,] 

Stable, 

Sheep-pen, 

Steps; staircase, 

Tower, 

Treasury-cellar [generally [ 
excavated in the mountains,] \ 

Upper story, 

Verandah, 

Village, 

« 

Water jug (gharri), 

[made in Ghilghit of kadus 
=pumpkins.] 

Walls, 

Window, 


dukurr G. shar. A. 
hameri G. disA. 
got. 

hasirri kann. 

patsh Gh. shiun tshitsh, 
tshitsh Gh. 

tshald. 

„ shilani Gh. 

patsh Gh. p^sh A = steps. 

kokey mard (A.) 

karkamushi dukiir. (Gh.) 
dewann kanA 

shen. 

harm; angon. 
zurung G. uzriing A, 
dari. 
utz. 

dangd. kutd. 
ashpali G. ashpeall, 

ba. 

patsh Gh. timba. 
shikar. 

hirkish. 

halt! (for summer use.) 

mukean G. rafsdll. 
gam, kuy Gh. grdm. A. 
tdko G. tdki, 

ddss Gh. gyang (Ast.) 
darri Gh. 


TERMS RELATING 
Guest, 

Host, 

Thin cakes steeped in Ghee, 
like chupatees=clarified 
butter, 

^Breakfast, ,.. 

Mid-day meal, 

Luncheon, 

Evening meal, 

Soup, 

Dried meat in ghee. 

Sour dough, ... 

Appetite, 

Mul is a land of sweet but¬ 
ter cake called in Astori 
“Bai” whichis made by tht 
dough being stirred with 
a ladle called “ mulaldo ” 
in Ghilgiti and “ ka- 
letshi ” in Astori and re¬ 
ceiving afterwards butter 
and honey=matshi. 

in Astori and DisMu 
in Ghilghiti is a preparation 
made of the juice of grapes, 
of apples or of mulberries 
boiled down to a jam which 
often takes the place of 
honey. 

A zon in Astor and Shirih in 
Ghilgit is made with salt 
and “ hiyau or hayau,” 
a kind of spice “ massala,” 
being put into the flour 
which ia placed into a 
kettle for a day or two 
tUl it becomes a kind 
of leaven. Sometimes sugar, 
honey or jam is placed 
into it. Then a dough is 
made which is kneaded into 
different shapes, dipped into 
egg yoke and thrown into 
butter. 


TO MEALS &c., &c. 
soliari. 
bodiari. 

gdli in Ghilgiti; giziri in 
Astori. 

payann A. woipilli Gh. 

lotshiki tikki. 

dazuki tikki. 

baliiki tikki. 

djiili. 

djajen. 

kista Gh. toltdpe A. 
shapiji. 


Well, 


gullko. 


Wine-cellar, 


san Gh. 


* Courtiers = ishpenn, eat what is left in the dish of the Baja 
or Chief. A meal eaten by the Kajah very early in the morning is 
called “ Hassi ” Gh, 


Wood, 


djuk. 
























( 16 ) 

SHINA VOCABUIiAET.(C<i<i«««rf.) 


ENGLISH. 

SHINA. 

ENGLISH. 

SHINA. 

Tanduri is made with milk, 
flour, “ hayau” and salt ; is 
then left standing till it 
becomes a leaven ; is then 
baked between Wo iron 
plates which are her¬ 
metically closed and over 
and under which fire is 


Shell of the apricot, 

Apricots are a staple 
produce of little Tibet and of 
adjoining countries. 

shingor G. 

shangdr A. 

placed. 


Birch ? 

Djonji (the white bark of 
which is used for paper) 
which in Kashmiri is called 
“Buruskull” lit: Burus=: 
the book; kull=plant,... 

Direm (barley cakes) are made 
of white “ Jan” which is 
put into water for several 
days, then taken out and 



ground, when it is mixed 
with Ghee, after being baked 
in a pan, in the shape of a 
cake. It is of a sweetish 
. taste. 


Blackberries 

ishkinn; a small berry out of 
which I made a palateabe 
syrup. Another kind which 
is rather more plentiful is 
called “ shingai.” 

Tririko is a kind of syrup 
mad e from barley water 


Cherries, 

shdgoni. 

which is mixed with the oil 
extracted from bitter al- 


Chunar, Plane tree 

butsh. 

mends (or kernels of apri- 


Date ? (which I never saw 
at either Ghilghit or 

guner—found at Ghilghit 

cots) and then boiled till 


and Skardo ; said to be good 

the liquid evaporates. It is 
eaten with bread. 

maska A. G. 

Skardo). 

for coughs ; at Astdr = 
shujun PI. shujune, like 
the “ tshoare” of the 

Butter, 


Punjab and Oabul ; has a 
flowery taste and a longish 

Milk, 

Cream, 

Sour milk. 

Unboiled milk. 

Cheese, 

dutt. 

duddy shamal. 

muto dutt. 

hanao dutt, 

hamitsh Gh.; aintsh A. 

Deodar, 

Eir tree. 

Mulberry tree and fruit, ... 

Nut tree, 

Nut, 

„ Green shell. 

stone. There are said to be 
no date trees in Chilas. 

rey A. 

katshul. 

marotsh PI. marotshe. 

atshdy. 

atshd Gh. atshkali. 

C tshatshil Gh. tshantshill. A 

TREES, 

&c., &c. 

< (clothes are dyed with it 
C black.) 

Appletree, 

paldi A. pala Gh. 

„ Dry shell. 

kakai A. derrkakai Gh. 

Apple, 

pala G. pale A. 

Opium, 

afium. 

Apricot tree. 

djui G. dji. 

Pear tree. 

phisho. 

Raw apricot. 

Ripe apricot. 

djardte G. jordte A. 

djurfl G. jordte A. 

Pear, 

Pine tree, \ 

phisho A. phesho Gh. PL 
phishe A. pheshs. Gh. 

tulesh, (djalgoz, Panjabi.) 

Dry apricot. 

pator G. phatdr A. 

Edible pine, j 

gardli Gh. yoje. 

Kernel of an apricot. 

hani. 

Pine, 

tshi. 

Sweet Kernels 

mdri hani A. tala hani G. 

Plumtree and Plum, 

tshuknar. 

Bitter Kernels, ... 

tshitti hani A. G. 

Pomegranate tree. 

danui A. G. 





















( 17 ) 

SIIINA VOCABULARY-— 


ENGLISH. 


SHINA. 


ENGLISH. 


SHINA. 


Pomegranate, 

„ Seed of Pomegranate 
„ Sweet Pomegranate, 
„ Sour ditto, 

„ Shell of Pomegranate, 


Poplar, I 

Kashmir Poplar, Sufeida, ) 

The wild fig tree ; Phak 
(called by that name in 
Kagban and adjoining 
regions.) The “ Anjir” of 
plains or Phagwari. 


Prunes, 

Tobacco, 

Vine, 

Cluster of grapes, ... 

One Grape, 

One grain, 

three or four grapes 
on one stem. 

Grapes, 

Baisins, 

Wild apricots. 


danu. 

danue kulle. 

mdro dami. 

tshurke danui (PI.) 

dand patdr (is used to give a 
yellow dye.) 

paltze Gh. paltzi PI. 
pratz A. pratzi PI. 

Phafe, called a fruit of 
paradise by the Astoris 
who say that “ one 
should eat it without he¬ 
sitation for it is the pro¬ 
phet’s food” is a good- 
sized tree, with big and 
round leaves. 

are in Astori and “ Alu Bu- 
khare” in Panjabi; admi¬ 
nistered for headache. 


tamaku. 

gubi G. djatshey gubi A. 
djatshey tshuy A. G. 
djatshey paid, 
paid. 

ruto. 
djatsh. 
shuki djatsh. 

guldarii (red and yellow; 
the former are sour.) 


Elower, 

Rose, 

Yellow rose, 

Small white rose, 

Shing flower (described in 
Part III. Vol. I.) 

Poppy flower (few) 

Basil or mint? 


FLOWERS. 

phunerr G. pusho. 
gulab. 

( halijo gulab. Gh. 
(ishkaperr, A. 


sheo gulab A. G. 
shingai piisho A. 

lebbganni piisho. 
gasmali G- galimall. 


A very small red flower ; 
the plant is about 2 
inches high ; it is very 
fragrant and much prized 
and continually alluded 
to in songs; 

A red longish flower used 
for wreaths, 

A blue very fragrant high 
mountain flower, 

Moss (fragrant,) ?... 


Tulip, 


lilid. 


gulsammberr. 

makhdti. 

kune G. tsbiki. 

“ Shadunbeyti” is a large 
yellow flower. 

In the Astor mountains there 
is a large fragrant yellow 
flower also called “ Lilyd.” 

“ Mid” is also a moun¬ 
tain flower, the bod}'- of 
which is yellow wdth red 
streaks. 

Gul lala. 


GRASSES AND FODDER PLANTS. 


Green standing grass. 
Grass generally, 

T urf. 

Little grass plot, 

Hay, 


CO ] 

c3 


Weeds, 


djutt. 

katsh. 

hanal A. phdiio Gh. 
djutey tdri. 
shuko katsh. 

ishpitl grows much at Rondu 
and Astor and is given to 
horses which it fattens. 
huso (a long straight grass.) 
pakor katsh=i\\Q dub ” 
grass given to horses in 
the Panjab. 

tshapdfi—trefoil (about two 
inches high.) Is supposed to 
injure cattle very much, es¬ 
pecially when eaten in the 
morning witlvthe dew on. 
mashke, a poisonous plant 
which kills all animals 
that eat it, excepting 
horses. 

tshidu katsh = a grass that 
grows among wheat aud is 
.supposed to be very good 
for cattle &c. &c. 

shashir A. G. 



























( 18 ) 

SHINA YOQABVliA.W£.--[ConUnued. 


ENGLISH, 

SHINA. 

ENGLISH. 

SHINA. 

GRAINS AND PULSES. 

f. -, 

utshuni. 

Rice, 

briii. 

Cub of do.. 

hopoto. 

Wheat, 

gum. 

Buffalo, ... 

z6 (are numerous in Hunza.) 

Barley, 

yo. 

Cat. 

bushi. 

Maize, 

makai, 

Tom Cat, 

busho. 

Pulse, Dal, 

mung. 

Kitten, 

bushey bukall. 

Black dal, 

balai. 

Dog, 

shun [“ n ” nasal.] 

Tshina [a kind of little 


Pup, 

shuey kukdr, 

millet,] 

tshing. 





Elephants or camels are 


Gram [Tshdla in Panjabi,]... 

[not to be had.] 

not to be found ; the for-- 




mer are called hasto ; the 


Lentil, 

manzur, 

latter uth. 




Fox, 

lonyA 

CONDIMENTS AND VEGETABLES, 

f. -, 

loin. 

Salt, 

pajjd G. luni. A- 

Goat, He goat. 

muyer. 

Red pepper. 

marutsh. 

She goat. 

al. 

Black peppe?'. 

hindustani marutsb. 

Collective name for 


Vinegar, 

sirka. 

‘"goat,” 

djatwalo. 

Onion, 

kashu. 

Kid 

tshal. PI. tshali. 

Garlic, 

gopa. 

Hare, 

ushainyu 

Pumpkin, 

kadd. 

Horse, 

ashp. 


toko. 

Saddle, 

tileyn. G. palon. A. 

Salad pumpkin, 

wann. 

Bit, 

gapi. G. layam. A. 

Melon, 

galati. 

Girths, 

kask. G. kas. A. 

Sugar melon, 

shei galati. 

Bridle, 

parpite. G. rainye. A, 

Watermelon, 

buar. 

Halter, 

torgd. G. turgd. A. 



Back girths, 

potshi, parpitt G. shet. A, 



Whip, 

turr. G. tshaun. 

ANIMALS. 

Stirrups, 

kai. G. pagae. 



Stable, 

ashpali. Gh. 

Animal, 

balatz. G. bring. A. 


ashpial. A. 

Eemale of any animal, 

sontshi. 

Manger, 

maduiT. G. bress. A. 

Ass, 

djakun, 

Horseshoe, 

ashpi sarpe. G. kore. A. 

Foal of an ass, 

djakuney goko. 

Mare, 

bam. 

Barrasingh, Cervus elapJius, 

hangol (found in Kashmir.) 

Colt, 

tshdnro. 

Bear, 

itsh, 

Filly, 

tshonri. 
























( 19 ) 

SHINA NOQAB\]hA.Wl.—{Continued.) 


ENGLISH. 


SHINA. 


ENGLISH. 


SHINA. 


Hj'ena (black back and 
white belly.) (Bigiir ?), is 
seen single and in packs, 

Ibex, Markhor, 


Leopard, 

Cub of do., 
Lizard, 

Marmot, 

Monkey, 

Ox. 

Cow, 
m. Calf, 

f. „ 

Pig) 


Eat, 


Sheep, Earn, 

Ewe, ... 

Collective name for 
“ sheep,” 

Lamb, 

Long and thick tailed 
sheep [ Dumba in 
Panjabi,] 

Wild sheep, 

f. -, 

Lamb of do., 


Stag, 
f. Stag, 


Wolf, 


B I E D S. 


sheal. 
bum. 
bum ai. 
dii 

diyering. 

dador. 

there are said to be none 
in Dardistan, though the 
“drin” is met with near 
Astor. 

sheddi, 

dono. 

go. 

bashdsho 

botzdri. 

kuk (a name imposed on the 
animal by Chilasis when 
they saw it lately in other 
countries—none in Chilas.) 

mujo. 

muji. 

karelo. 

etsh. 

ijille. 

urann. PL uranni. 

bakta. 


Bird, 

Black eagle, 

Capon, 

Chicken, 

Cock, 

Crane (?) 

Crow, 

Duck, 

Dove, 

Falcon, 

Goose, 

Hawk, 

Hen, 

Harri ( a kashmiri bird 
[a kind of Lark?] 

? Lark 

There are no quails or “titter” 
=black partridge or, “ maina s.’ 

A bird of the size of the 
green parrot whose 
call is something like 
“ Kash kash ” ; colour 
either black or white, ... 

Nightingale (found in Kash¬ 
mir) called “ bulbul” ; is 
only known in songs, 
where alone also “t6ta”= 
parrot, occurs. 

Partridge, Tshakdr, 
Peacock, 


tshaye. 

kake. 

khasti. 

karkamushe djdto. 

konkrotsh. 

kangaru. 

ka. 

barush. 

kunuli. 

sheyu [“is said to be quick”] 
There is also a bird smaller 
than, but like, the falcon 
called djura. 

hanze. 

baz [“is said tobe very wise”] 
karkamush. 

harri [none in the country.] 

djorjd Gh. tor Astori. 

(“ praises God,”) 


Keshepp 

kashapp, 

ushkur. 


kaketz. 

lesh. 


urin. 

urin etsh. 
urin airannak, 
kill, 
kill ai. 

[there are no squirrels in 
Astor and Ghilghit.] 

D S. 

kd [of a brownish colour.] 


Pigeon, 
Sparrows, 
Swallow, 
Vulture ? 


FIS 

Fish, 

Little fish, 


ramai kunuli. 
harratshen G. dosi. 
tshitshilge. 

kuaru (black and white.) 

[there are no turkeys in Astor 
and Ghilghit.] 

Fe S. 

tshimu, ) No distinctive 

tshimdi, ) names. 


7 


i L 































( 20 ) 

SHINA {Continued.) 


ENGLISH. 

SHINA. 

ENGLISH. 

SHINA. 

INSECTS. 


PRECIOUS STONES, 

ORNAMENTS, &c., &o.. 

Silk worm, 

tskushey kiri. G. 


? 

tingi. A. tumar. G. 


tshuskoo krii. A. 

Pearl, 

milk. 

Spider, 

shushiiy. 


Buby, . 

1 Lai. 

W orra. 

krii A. kiri. Gh. 

Ornaments, 

harkunn G. bariin A. 

Scorpion (red,) 

matshari, G-. biy 

ari. A, 

Diamond [from hearsay,] 

“ elmas.” 

Fly, 

matshi. 


Earrings, 

gashe Gh. kane wajji A, 

Mosquito, 

mde. 


Another ear ornament, ... 

tshole G. djumke. A. 

Elea, 

pijo G. prije A, 


Conch shell [Sang,] 

tzatti. A. phiti. Gh. 

Louse, 

litshe. 


Turquoise, 

phiroz. 

Gnat, 

pitsbo. 


Coral, [miing,] 

liijjum. 

Eug, 

djue PI. 


Carnelian, 

hakik. 

Bee, 

matshari. 


? 

hakika ting. 

[Honey, 

matshi.] 


Ring, 

borono G. anguelo A. 

"Wasp, 

rumbu. 


Bracelet, 

kao. 

MINERALS 

, &o., &o. 


Ivory, 

hosteydonn. 

GTold, 

soim 


FABRICS. 

Silver, 

rup 


Longcloth, 

Cambric, 

latta, I imported from 

khasa, 3 fhe South. 

Copper, 

ril. 





Cotton, 

kayas. 

Tin, 

batull 



Iron, 

tshirar 


Coloured cloth, 

Wool, 

tshapann G. tshimott. A. 

bhapurr. 

Steel, 

fulatt 


Woollen cloth, 

bhapurelo. 

? 

ditzo ; Idlo ditzo. 

A 

p 



Silk, 

sikkim (coloured.) 

tzippi tshai. Gh. 


? 

tzatte tshai. A. 


White silk. 

tshush (only manufactured 



at Ghilghit.^ 

Soapstone, 

balush batt. Vide Part III. 

ADD TO TERMS RELATING TO LAND. 

Flint, 

Vol. I. 


Desert, 

das. 

tshamak batt, ' 

O o 


Chalk, 

saa batt, 


Stony land with a slight 
layer of earth. 

kakar. 

Basalt ? 




bartshu batt. 

0, -g 

Valley,, 

ga (is the name of avery small 

Crystal, 

shall batt, 

.0M 


valley.) shung =the valley 
of Ghilghit. 

Lead, 

nang G. nang. A. 


Road, 

ponn ; shili ponn. 

Quicksilver, 

parr batt; harbet Qh. 
pra watt. A. (the mer- 

Path, 

tshuni ponn ; ariiti ponn. 


curial treatment for 
syphilis is knoiyn.) 

Forest, 

miishko. G. djel. A. 






























( 21 ) 

SHINA VOCABULABY*— ( Continued .) 


ENGLISH. 

Well wooded land ? 
Field, 

A division of a field, 
Ditch, 

Meadow, 

Estate, 

Fertile land, 

Sterile land, 


SHINA. 

rung. A. shui. A. 
tshetsh. A. G. Plural = kii}' 
mangmi Gh. 
doko, 
djutt. 

tojing—[now “ Jaghir.”] 
soadji kui. 
awadji kui. 


TERMS RELATING TO BUSINESS TRANSAC¬ 
TIONS, 

Paper = shokshok (Tibe¬ 
tan) also Kaghaz ; also 
djukk=barkof tree. Ink, 
paper, pens, pictures, &c., 
are either unknown 
or receive foreign names. 

This is, of coax'se, also the 
case with all the words 
which have been annotated 
as “ known only from hear- 
.say ” “ not known till 
within recent times, &c. 

&c.” 


Money, 

Receipt, 

Witness, 

Debt, 

Debtor, 

Creditor, 

Letter, 


[according to name of coins.] 

[the custom is a foreign one.] 

datz G. satsli. A. [a third 
party to apromiseis called 
majino.] 

ush. A. G- 
ushoni. A. G. 
uskunn. A. G- 
khatt, yush. 


WEIGHTS AND ME A. 
SURES, 

AGhilghitiTdla [aweight] is 
worth ten Indian Rupees. 
Half a tola ortshar danak 
—four grains=R3. 5 ; = 
ek danak=one grain—Rs. 
2:8=5 shillings. 


A bushel. 


hai. 


A Massak [leatherbag] full 
of yfinQ—taringB. This is 
also used to make butter 
by striking the massak, 
which is filled with one- 
third of water and two 
thirds of milk, over the 
knees = kuttu. 

DANCES. 

There are two kinds of dan¬ 
ces : [Vide Chapter on 
that subject in Part III. 
Yol. I.] 


Frasiilki nate, where ten 
or twelve pleople dance 
behind the bride when 
she reaches the bride¬ 
groom’s house. This is a 
custom observed at Astor. 

Buro natt is a dance on 
the festival, the Nao day, 
described elsewhere. I, 
however, omitted to state 
that both men and women 
dance; the women form¬ 
ing a circle and danc¬ 
ing ; the men dancing 
inside the ring. In the 
first dance, men swing 
about sticks or any¬ 
thing else that they may 
hold in their hands. At 
Ghilghitthe second dance 
is called “ tapndtaF 

The dance which principal¬ 
ly consists in throwing a 
mantle round one’s arm is 
called Oojd ndt. 

In Dureyl there is a dance 
where the players wield 
swords. It is called the 
“ jDareld nat ” but what 
it is named in the country 
itself I do not kmJw. 
Barela nat is the name 
given to it by Ghilghitis 
and Astoris. 


NAMES OP RACE AND 
COUNTRY. 

Fellow country,. 

man, ... kuyotsh. 

Foreigners, aush; manatshe. 


Horae, 


kuy. 


GHILGHIT,... GILXTT. 
YASIN, ... YASSEN. 


NAGYR, 


NAGIER. 


HUNZA, ... HUNZB. 

GOR, ... GOR. 

FTTBYA, ... PUNYA. 

Punya which comprises 
the Punya Raja’s forts 
of TSHER, GAKUTSH, 
GULAFER, is divided 
from Ghilghit by a tract 
which is called BIER- 
TSH, of which the Ghil¬ 
ghitis claim half. 


Then comes GULAFER ; 
then TSHER ; then GA- 
RUTSH. From Gakutsh 
the road into YASSEN 
passes through a natural¬ 
ly formed stonegate w'hich 
is called the HOPER 
S0MO=The Hoper ceil¬ 
ing. 

The Raja of Yassen lives 
either at the FORT OF 
YASSEN or at that of 
Shawer, and sometimes at 
: that of Muduri Kot; a 

stronghold where about 
two years ago a victory 
was won by the Alaharaja 
of Kashmir’s troops. 

MUSHTBTSH (Maztak) is 
■ the name of a village at 
‘ which there is a Rajah, 
who is now independent 
of the Yassen ruler. 
It is on the road ti) 

BADAKHSHAN. 

Between the country of 
Mushtutsh and that of 
Yassen there is said to be 
a mountain on which there' 
is a plain like the Beosai 
one which, as is known, 

I lies on the road from 
Kashmir, oyer Guraiz, to 
1 Skardo. And on it a fierce 
wind is said continually to 
blow. The Deosai plain is 
called by the Chilasis 

BIERTZE. 

GHILGHIT. The territory 
of Ghilghit extends to S AT 
I on^the Indus opposite to 
BUND JI. Sdi is a cluster 
of villages which in- 
! eludes ; 

Dumot. 

Tshakerkot. 

Shumrot. 

Ejagot; 

It is on crossing the 
NILUDAR range that 
one gets into Ghilghit 
proper. 

GHILGHIT PROPER. 

In that territory, coming 
via B-findji and the 
Niludar, there are first 
the two villages oi Minor 
where there are two 
ancient forts ; then, in 
the following order the 
Tillages of ; 






V 


i 

















t 


( 22 ) 

SHINA YQQA.^VJjk.'RY.—[Continued. 


^ehwdr. 

So?wya^^,=Queen’s rivulet. 
Djutidl. 

Domot. 

JKomer. 

THE FOET OF GHII- 
GEIT; 

Then the now abandoned 
fort of: S(5ni;A:di and along 
the road: 

jBdrmas, 

Nafdr. 

Bastn. 

Pdrhasin, (on the Ghilghit 
river.) 

Sherot. 

BJiuJcayot. 

BIEBTSn which sepa¬ 
rates Ghilghit fromPunya. 

On the left side of the river, 
opp osite ^huhayot, is 
Bdryu ; then: 

Upper Bargu = Amtni 
Bdrgu, 

Banyor is a village situ¬ 
ated on the confluence of 
the Kagyr stream with 
that of Ghilghit, which 
falls into the Indus at 
the defile of MAKPON-i- 
SHANG-EONG; then: 

Bjutel, on the NAGTE road. 

Matmidds Do. 

Suyloth, Do. 

Then comes NAGYR. 

On the HUNZA side of the 
Nagyr river is : 

Bomal (one day’s march 
from Ghilghit) then: 

Ndlterr, 

Oudish, 

Tshdlte, onward from which, 
on the left, is : 


Tshaprot a rather big village 
(100 houses.) 

Buddless is straight in a line 
with Tshalte; there is a 
river, the water of which is 
very good, which flows 
between Tshalte and Bu- 
daless; the river is called 
Garmasey. 

Barr on the left bank; 
Beynter. 

Then comes a mountain call¬ 
ed Bayes which separates 
Ghilghit from the Hunza 
territory. The first village 
of Hunza in that direction 
is Mayiinn. 

JaglotTi is divided from Nag¬ 
yr territory by a mountain 
called Shdlter and a hill 
called Kalutsh. Then comes 
the first Nagyr village: 

NUte. 

Between Dayur and Hara- 
mush there are two rivu¬ 
lets —Baye and Manugd. 

The valley of Baye comprises 
the following villages, for 
all which there is the col¬ 
lective name Bagrot and 
which is composed of: 

The stronghold of Bagrot. 

Sindkh'. 

Batutslie. 

Parpuy (300 houses and a 
fort.) 

BuUshe. 

TeysoL 

Masingot. 

Then comes a mountain at 
the foot of which is a 
plain called Satt. 

When the mountain is cross¬ 
ed the road leads to the 
Hardmush district, where 
the Indus breaks through 
the Himalaya at the Mak- 
pon-i-Shang-Rong. 

The Hauamush district has 
five villages : [It takes 
two marches to reach it 
from the Makpon-i-Shang- 
Rong] — Shute, Hanutzal, 
Khalterre. I do not know 


the names of the other two. 
Here the road leads to 
Skardo by Karradng. Be¬ 
tween Ddyur and the Mak- 
pon-i-Shang-Rong is Tsha- 
mugher, once a populous 
district but now entirely 
deserted. An elsewhere 
quoted legend is connected 
with it. 


VILLAGES OP CHILAS. 
Take, 

Buner, 

(A second) Gyess (where 
the vines are abundant) 

Urdrbat (whore sheep &c. 
are kept) 


Gitshe, 

Hurur (near Talpenn as 
above.) 

The following more com¬ 
plete List was given me 
by my Childsi follower:— 

Buner, 


Hartsho, 

Katshik, 

Sheshong, 

Tsharpit utz (the spring of 
Tsharpit is cold in summer 
and warm in winter.) 

Patdpor. 


'J'he tolerably well-known 
ASTOR country is divided 
from the Ghilghit country by 
the Astor river at the pas¬ 
sage called by the Mussul¬ 
man Kashmiris “ Sheitan 
nara ; ” by Hindoos “ Ram 
gat ’’and by the Shin peo¬ 
ple Barro”=a pond. The 
violence of the torrent 
there is almost indescriba¬ 
ble ; but I saw it when it 
was exceptionally swollen 
by the melting snows. 
The Indus is called “ Sinn” 
either a corruption of Sind, 
or as “ the river ” par ex¬ 
cellence. 

Oor, which till recently paid 
a tribute to the Ghilghit 
Raja and is now independ¬ 
ent, has two large forts 
Losunot and DohSt. De¬ 
scending the Atsho moun¬ 
tain a village of Gor called 
“ Talitsha ” comes very 
prominently in sight ; 
from the top of that 
mountain also may be seen 
Gyess, another village of 
Gor, nearly opposite to 
Buner in CHILAS. The 
Raja of Ghilghit is said 
to liave made Gyess over 
to the Ghildsis ; at any rate 
the Chilasis receive a tri¬ 
bute of 12 goats per an¬ 
num from the Gyess 
people. Further on is 
Talpenn which considers 
itself subject to Ghilghit 
and nearly opposite to 
which is the fort and ca¬ 
pital of CHILAS, called 
by that name. 


Talpean, 

CHILAS (capital and fort,) 
Takke, 

Tzingel, 

Babuser, 

9 

Datzerr, 

Basha, 

Daldye, 

The, 

Neyatt (Kashmiri refugees 
are said to live there.) 

Gusher, 

Djalde, 

Gine, 

Gitshe, 


VILLAGES OF ASTOR 
TOWARDS GHILGHIT. 
Ddnye (pronounced Ddy,) 
Turbiling, 

Mang Doy (at the river¬ 
side where crops ripen qui¬ 
cker than elsewhere in 
Astor) 

Mushkin (a sulphur spring.) 
Dashkin, 















( 23 ) 

SHINA VOCABULARY.— 


ASTOE VILLAGES 
TOWAEDS KASHMIR 
(BY THE BANGALA 
BAL.) 

Tahongure kdfc (where 
there is the fort of Astoe) 

Tahongure, (my Astori 
follower’s native village,) 

Idgah (where they assemble 
and play Hockey on horse¬ 
back, or Polo) the people 
call it Sango ; 

Near there is Shipidas. 

Bulenu. 

Hunn Bulenn. 

Gurkut (Eozi Khan’s place) 
also called Gue. 

Tsbdrit (the village which 
is right under the Daya- 
mur mountain better 
known perhaps as the 
Nanga Par bat.) 

Further on from this is the 
village of Nahakke ; 

At the very foot of the Daya- 
mur is the village of Tash- 

ing; 

On the other side of the 
Astor river is Zeiper. 

Then comes an immense 
plain, once very cultivated, 
now barren, called Tshdy 
Das ; 

Then further on the road 
to Guraiz over the Ban- 
gala Bal comes Tshugham. 

Then Maitze. 

Tnen Rattu, the Estate of 
Raja Bahadur Khau of 
A stor. 

Then Puknr Kdt ; 

The Plain of Gab urIdas ; 

The Ravine of Mirmalik- 
gah ; 

Ispe (deserted.) 


From Tasking over the 
Mazeno pass the road 
leads in 2 days to Ohilas 
and is open for one month 
in the year. 

On the left side of the Astor 
river going to Kashmir 
from Astor: 

TIngi on the EoNGDtr road. 

Gutumsarr, 

Eamka. 

Shepe. 

KangruL 

Datze. 

Hupuk, 

Loss. 


leads to Skardo has the 
villages of Karbe and 
Bubiun. Then comes the 
pass into Skardo on which 
there are no villages. 


NAMES OP THE VIL- 
LAGES OF GURAIZ. 

On the left bank of the 
Kishenganga; 

Wapur or Dinane. 

Kanyal. 

Deware. 

Mas tan. 

Marge. 

Atshua. 

Tshorban. 


ASTOR MOUNTAINS 

Tshas bill sbish=the bro¬ 
ken mountain, 

Ditzil. 

Garey. 

Demi deIdem=plaDk moun¬ 
tain. 

Tshamd, opposite the Astor 
fort, 

Mukatshaki, 

Katshak p4sh, Hills from 

Tshidingpash, }- Astor to 

Shash6ngpash,J Dashkin. 
Tshdlo kdt tshish (on the 
Naugam side) a place for 
R^jiih’s sporting ex¬ 
peditions near Godey. 


Hunl6s=(upper Loss.) 

Petshung, opposite to the 
fort of Astor. 

Pine. Phine ? 

DanM, 

Kiney Das. 

Najflm, (Naugam.) 

Goltore. 

Pakdre. 

From Kiney Das, follow¬ 
ing the bank of the river : 

Maykial (plenty of fruit 
is said to grow there.) 

Kushunatt, where there is 
a river, on the other side 
of which lies : 

Zail. 

Godai, from which two roads 
and rivulets branch off; 
the one on the right 
leads to Kashmir on 
which is situated Karem 
(composed of two villages 
one of which is called 
Das and the other Ka¬ 
rem ; put down in our 
books together as Das- 
Karem or Das-Kirman). 
The second road which 


Dudi Gai. 

Grokot. 

Kanri. 

Telld. 

There are five villages on the 
riglit bank of the Kishen¬ 
ganga, leading to Muzaf- 
lerabad, the names of which 
I do not know. 

MOUNTAINS OF GHIL- 
GHIT. 

Dubani, near Bagrdt. 

Baidas, opposite to the 
Ghilgit fort. 

Karga, the Dureyl range. 

Niludar, the range into Ghil- 
ghit. 

Nilko. 

Childs Moimtains, [as given 
by my Ghilghiti followe.] 

Lulusarr (the name of a 
lake on the frontiers of 
Chilas.) 

Gale. 

Serale. 


Murgulum tshish = crowd 
(of game) mountain. 

Diyamer=the famous Nan- 
ga Parbat mountain; the 
Dayamur. 

Kauli = The black moun¬ 
tain. 

Mukeli, looks towards As¬ 
tor and is joined by the : 

Tingeli, which looks towards 
Rongdu. 

Here the fairies of Daya¬ 
mur put up their tents 
and there are songs ce¬ 
lebrating this legend. 

Atshd Konn ~ the well 
known “ Acho” peak 
of Vigne, from which a 
most extensive view is 
obtained over Ghilghit 
and Chilas territories, is 
so called by Astoris ; 
“ Hattu pir” is the name 
given by the Dogras. 

A road used by robbers 
which is very difficult and 
is called the “ Tokoreyn 
ponn” (Thokors’ road) 
leads from the Sheytan 
Narre to Mang Doye; 
on the river side it bran¬ 
ches off half way the 
Atshd peak ; it is a short 
cut, but a very dangerous 
road. 


u 











( 24 ) 

SHINA YOQkmJjKKY.--{Confinued.) 


NAMES OF 11IVEES=SINN. 

Hawa Sinn=Abu Sind=Indus. 

Burbune=the Sai river. 

Karga batzel=tbe rivulet of Karga (uear Gbilgbit.) 

Eayey=the river of Bagrot. 

Manuga=the river of Doyur. 

Niilter batzel=tbe river of Nomal. 

Qarmasey = the river of Budaless. 

The Cbilas river is called Botdga=The ford (?) of the 
“Bots.” 


NAMES BY WHICH THESE RACES ARE 
KNOW N, 

SHIN are all the people of Chiles, Ast6r, Dureyl or 
Darell, Gor, Gbilgbit or Gillt ; N. B. All these do not ac¬ 
knowledge the “ Guraizis ” a people inhabiting the Guraiz 
valley between Cbilas and Kashmir, as SAI«, although 
the Guraizis themselves think so. Their language how- 
ever is Shind, much mixed with Kashmiri. 

The Shins call themselves “ Shin, Shini 16k, Shinaki ” 
and are very proud of the appellation and in addition 
to the above named races include in it the people of 
Torr ; Harben, Sadin, districts of Cbilas ; Tanyire her 
longing to Darell; also the people of Kholi^Palus whose 
origin is Shin but who are mixed with Affghans. Some 
do not consider the people of Kholi-Palus as Shin. 
They speak both Shina and Pukhtu=called by the Shin 
people “ Postd.” The Baltis, or little Tibetans, call the 
Shin and also the Nagyr people “ Brokhpa ” or, as a 
tei m of respect, “ Brokhpa babo.” Offshoots of the 
“ Shin ” people live in little Tibet and even the district 
of Dras, near the Zojild pass on the Ladak road towards 
Kashmir, was once Shin and was called by them Humess. 
I was the first traveller, who discovered that there were 
Shin colonies in that country, viz: the villages of 
Shingbtsh; Saspur ; Brash brialdo ; Bashd ; DanM dju- 
nele ; Tatshin ; Dor6t (inhabited by pure Shins) Zungot, 
Tortze, (in the direction of Rongdu) and Durp, one 
day’s march from Skardo, 


NAMES BY WHICH CHILASIS CALL OTHER 
NEIGHBOHRING RACES, 


The Chilasis call themselves Bote. 

>, » „ Their fellow-countrymen of Takk = 

Kane or Take Kane. 

„ n » Matshuke are now an extinct race, 

at all events in Dardistan, 

» „ Ghilghitis=(?(7'f(j. 


^The Chilasis call themselves Bote. 


» 

9 } 

99 

99 

99 

99 

99 

99 

99 

99 


99 99 

99 99 

99 99 

99 99 

99 99 

99 99 

99 99 

99 99 

99 99 

99 99 

99 99 

99 99 

99 99 


As,t6vis=Astoryje. 

G6rs= Gortje. 
'DnTej\is=DareIe. 
Baltis=PflZdye. Gh. 
=Pol6le. 

Ladakis=iEiOi;l. PI. of Bot. 
KashmirIs==AhsAire. 
Dogras=Sf^:H, now 
=Dogrey. 

Affgh ans=Patdni. 
'Nagjvis—KadJum. 
H\mzas=IIunztje. 
Yasinis=Pore. 

P uny alis=Pw«ye'. 
Khirghiz==KzVyHz. 


Note. —The Kirghiz are described by Chilasis as 
flat and small nosed and are supposed to be very white 
and beautiful ; to be. Nomads and to feed on milk, 
butter and mutton. 


The Chilasis rail the 
people between [ 

Hunzaand Pamer ^=:G6jal. 
on the Yarkand j 
road. J 

There are also other Gojals under a 
Raja of Gojal on the Badakhshan 
road. 


The Chilasis call the Siah posh Kafirs = Bashgali 
(Bashgal is the name of the country of this people who en¬ 
joy the very worst reputation for cruelty.) They are sup¬ 
posed to kill every traveller that comes within their 
reach and to cut his nose or ear off as a trophy. 

The Chilasis were originally four tribes: 


theBagote of Buner. 

the Kane of Takk 

the Bote of the Cbilas fort 

the Matshuke of the Matshukd fort. 

The Bote and the Matshuke fought. The latter were 
defeated and are said to have fled into Astor and little 
Tibet territory. 

A. Foreigner is called “ dsho ” 

Fellow-countrymen are called “ maleki ” 









( 25 ) 

SHINA VOCABULARY.—(toteec/.) 


TITLES. 


TatsMn 


— caste of carpenters. 


King, 

Minister, 

Kardar, 

(Head Revenue collector.) 
Thanadar, 

(Head Executive officer.) 
Zilladar, 

(A subordinate District of¬ 
ficer.) 

Shagderr, 

(A Dogra Superintendent 
of Irrigation.) 

Kotwal, 

(Police Officer.) 

Muqaddam, 

(Village Head.) 

Master, ' .. 

Servant, 

Slave, 

Kidnapper, 


Ra. Grh. Rash. A. 
Wazir. 

Tarfa. 


Barro. 

Zejtu. 

Tsharbii. 

Barro. 

Barro. 

Shader. 

Maristann; Zerkharid; bado. 
Diwanbigi. Gh. 


Tshdjjd 

= weavers. The Ghilghitis call 

this caste ; “ Biyetslio'\ 

Ahdr 

= ironmonger. 

Ktddl 

= potter. 

Bom 

= musician. 

Kramin 

= tanner (the lowest caste.) 


N. B .—The BroMpd are a mixed race of Dardu- 
Tibetans, as indeed are the Astoris [the latter of v^hom, 
however, consider themselves very pure Shins]; the 
Ouraizis are probably Dardu-Kashmiris ; but I presume 
that the above division of caste is known, if not upheld, 
by every section of the Shina people. More on this sub¬ 
ject will be found in the ethnographical portion of this 
volume. The castes most prevalent in Gruraiz are evi¬ 
dently Kashmiri as: 

Bhat. 

Lon. 

Dar. 

Way. 

Rater. 

Thokr. 

Baga. 


PROPER NAMES. 


Manushpio. A. 


NAMES OP ASTORI MEN. 


J udge. 
Sir, 


... Astomgari. 

... Dabdn, Damon (also the 
Tibetan Bju.') 


Tshimar Singh = iron lion j 

^ oi- 1 1 J !• C are said to be very ancient. 

Kure Singh = hard lion ) 

Musin Shah (my Astori follower’s uncle.) 


CASTES. 


Shaik ( desirous ? ) 


Raja (highest on account of position.) 
Wazir (of Shik race, and official caste.) 


Shaething 

Q-ayu 


=. (name of one of the supposed 
founders of the Shin rule.) 


SHlN the highest caste ; the Shina people of pure 
origin, whether they be Astoris, Ghilghitis, Chilasis, 
&c &c. &c.* They say it is the same race as the “ Mo- 
guis” of India. This is possible, but it may be, that the 
name only suggested itself to them when coming in contact 
with Mussulmans from the Panjab. The following castes 
are named in their order of rank : 


Tdshhunn = a caste formed by the results of 

intermixture between the Shin and a low [aboriginal . ] 
race. A Shin may marry a Yashkunn woman [called 
Tashkuni ;”] but no Yashkunn can marry a Shinoy = 
Shin woman. 

* Both my Ghilghlti follower Glmlam Muhammad and the 
Astori retainer Mirza Khan claimed to he pure Shins. 


Baik 

Djaturi 

Kukuru 


= musician (?) 

= goat ridge. 

(“ dar ” is a very common name 
for a ridge ; the range, or rather ^ 
mountain, over which the pass 
from Sai into Ghilghit lies, is ^ 
called Niludar = blue ridge) 

? 

= hairy. 


= a pup 


K 

















( 26 ) 

SHINA VOCABULARY.— 


Shald 

= flour. 

Muzaffar (the Wazir of Naugam, a District of Astdr.) 

Kure Khan 

= hard Lord (Khan.) 

Kustum Ali (the nephew of the above, whose life I was. 

Suk mir 


probably, partly instrumental in saving.) 

= a quiet worthy ; Lord of tran- 



quillity; (Mir.) 

Safarr. 


Tudey 

= pleasure-given. 

AT. B .—I have thought it unnecessary to give the ex¬ 
planation of common Mussulman names in the above List. 

Baku 

= one who buts. 

It may be mentioned, however, that the Astoris and 



Ghilghitis have 

retained old Shin names ; I imagine the 

Guma Sheir 

= a fiery lion. 

Mussulman religion sits much more loosely on them than 
on the Chilasis, who seem, as a rule, to give only orthodox 
Muslim names to their children. 

Shey tamin 

= ? 

Lopdnno 

= grass-bundle-road. 



Duduk 

= (flute ?) 

NAMES OF ASTORI WOMEN. 

Duduwo 

= ? 

Daturi 

= a kind of poisonous plant; the 




Datura. 

Budar 

= mulberry ridge. 

Ayuli 

= sweetheart. 

I'ulatt 

= Steel. 




Ashuri 

= hateful. 

Muratti 

!= (a nickname for boys ; probably 




only “ Murad.”) 

Kuturi 

E= a bitch. 

Shey dar 

= Eng’s ridge. 

Djuruni 

= one who speaks in her sleep. 

Maliko ■' 


Nazuk 

= delicate. 

Shukur 

Names very common in Kash- 
- mil' and India with a slight 

Punni 

= rich. 

l^’ura 

Gafari 

BhaUi 

change. 

Lashkari 

one born at the time of the 
first arrival of the Maha- 
raja of Kashmir’s troops 
==daughter of the army. 


? 




Djall Khatiju 

= lady of the sieve ; lady of the 

Beyberi 

? 

veil-net. 

All Malek (Maleks are a race of “ Proprietors ” said to be 

Sflrmill 

= one who has ” surma”=“anti- 

Bdzi Malek 

common in Kashmir and Chilas.) 

Sanali 

mony” gpving a lustre to 
her eyes. 


= perfect, blameless. 

Bdzi Beg 


liadjila 

— ? 

Bozi Khan (Head Kevenue Officer of Astdr when I 



Ot Malek = “ Ot ” = 

visited that place.) 

Mell Khatuu 

= a famous beauty among fairies; 
her country appears to be 

Tibetan for lamp ” (?) 


called Mell Matsheg6nn= 
the fairy land of Mell. 


Kurek Khano 





Hayat 

= life. 

Mirza Khan (Police Officer of Tshongure (old Astdr) my 



follower.) 

Ljan 

= soul. 

Keyderi 

= wind fall of food (?) 

Murilla 

? 

Aliyac 

= friend of Ali; many Astoris 
are of the Shiah persuasion, 
in consequence, I presume, 
of its former conquest by the 

Shall! bey 

= she will be the mother of a 
hundred children. 

= (probably a corruption of 


Harzu 


little Tibetans.) 


” Arzu” = wish.) 

Sheir 


Hazak Khatuu 

= the laughing lady. 













( 27 ) 

SHINA VOCABtJLAR/Yj— {Continued.) 


Dubanni 

=5 perfumed smoke (Duben is 
the name for the smoke 
of the Padam plant.) 

Tshusha bay 

= the silken one. 

Kasbiri 

= the Kashmirian. 

Surri 

= sour. 

Dima 

= body. 

Rupay 

= the silvery. 

Maldja 


Konutsh 

= a little hill. 

Suka bay 

= born in clover (suk = wealth, 
tranquillity. 

Dullaki 

= a factotum. 

Goni 

= fragrant. 

Tshina bay 

= the joyful one. 

Shiri Mell 

= the tinkling lady ; the tinkling 
fairy Mell. 


NAMES OF GHILGHITI MEN. ' 

Toleo =z= weight. 

Bitsho = a seedling. 

Ldo = dawn. 

Haider Khan. 

Mansur Ali Khan (the supposed rightful Kaja of 
Ghilghit, now a prisoner in Kashmir; he is a son of Asghar 
Ali Khan; son of Raja Khan ; son of Gurtam Khan.) 

Selim (a very common name in Turkey, but not so, I 
fancy, in India.) 

KhoshM beg. 

Darab Shah (name not common at Astor, but found in 
Ghilghit.) 

Loghfarr = one who turns quickly. 

Duduk = one who sits down (said to be 

a Tibetan word.) 

' • 

Lutiiko, = one who waddles. 


Shiri suk 
Batzdy 
Dudoshi 
Dudoshi 
Duda suk 


= calf. 


Gurtam Khan (a Raja of Ghilghit.) 
Raja Khan (son of above, now dead.) 


= hail (Ghilghiti “ ayerr.”) 

= one who has milk. 

= one who is happy in the abun¬ 
dance of milk. 


Isa Bahadur (Raja of Sheir Kila, Singul, Gakutsh on 
the road from Ghilghit to Punya.) 

Raja Sudjad Khan (a prisoner in Kashmir) 

Gharib. 


Bibi 

= lady, woman. 

Ray la 


Kani 

= wife of a Khan. 

Guna bay 

= one who thinks. 

Rozibbi 

= the fortunate one. 

Havre suk 

= one who is always glad. 

Muji 

= a rat. 

Bileli 

= one who caresses. 

Bajila 

= (Lightning ?) the Pleiades. 

Rozila. 

? 

Puna bay 

(the name of the mother of my Astdri 


follower.) 

Tshobdlli (the name of a girl who was sold some ten or 
twelve years ago, when yet a child, to a European 
officer in the Kashmir Maharaja’s army; brought up 
by him and then discarded. She is now called Helen. 
Her, somewhat, romantic story is told elsewhere.) 


Bahadur Shah. 

/ 

Shunwallo = a dog. 

Bdti = protuberance, swelling [appears to be a term of 
endearment] ; the swelling of the bosom. 

Goydru=cow-dung or horse-dung. This is a name very 
often given to a second son; or the second son receives 
this name on the death of the first bom. The names 
occasionally, it will be perceived, show little tenderness or 
delicacy, but rather annoyance at an additional incon¬ 
venience or display humour of a gross kind. 


Dado 

= grand father. 

Manu 

= a man ; the penis. 

Phatai 

= skin. 

Tshatdru 

= an excressence ; a wart, espe¬ 
cially on one’s fingers. 

Kani 

= a Khan. 

Mamato 

= a nursling 

Busho 

= a tom cat. 










( 28 ) 

SHINA VOCABULARY.—(Co<itoe<^.) 


Jowdri 

= a Jewel. 

NAMES OF GURAIZI MEN. 

Sult&n Bek 

= (the common “ Sultan Beg.”) 

(It will be noticed that the names are common Kashmiri 

Gudurr 

== a hollow. 

or Panjabi Mussulman names.) 


= (the father of the present Kaja 

Mamma Lon (The Lamberdar or village Headman of 

Gazamferr 

Guraiz when I visited that 


of Hunza.) 

place in 1866.) 

Shah Iskandar 

(the maternal uncle of the young 
Nagyr Kaja.) 

Mamma Ju=(was an “Akhun”=the same title as 


“ Akhund” which is given to the 

Eaja Kerim Khan ; (the former’s elder brother. ) 

spiritual ruler of Swat. They are 
invested with a sacred character 

Kaja Zafar 

= (the present Raja of Nagyr.) 

and are supposed to be learned. 
The Akhun in my service, how- 

NAMES OP GHILGHITI WOMEN. 

ever, could not even read.) 

Pierey. 

Sham all 

= cream. 

Lassu. 

Buyumal 

= born during an earthquake. 

Mukhta Ju. 

Lahuri 

,j... V —(of Lahore?) 

Jumay. 

Koj4i 

= the angry one. 

Ghufiir. 

Balani 

= one who throws something 

Kerim. 


away out of sulkiness when 
importuned. 

Ramana. 

Dudflsb 

= one who has milk. 

Salama. 

Maloshi 

= one who has curds. 

Remma. 

Kuli 

= a pip, a seed. 

Satara. 

Selami 

= one who salutes. 

Resula. 

Shah khatun 

= a king’s lady. 

Kamala. 

Gul khatun 

! 

NAMES OF GHRAIZI WOMEN. 

Rahmi. 

Djani 

names common in India. 

1 

Fazli. 

Begum 

J 

Ashmi. 


Dadi 

= grand mother. 

Kalli. 

Harila ' " 

= one who takes away. 

i J.M 

Mihri. 

Khadim. 


Khotni, 

Buruni 

= sonambulist; one who talks in 



her sleep. 

Gdsmi. 

Budali 

= clever. 

Lassi. 

Shasu 

= one who is good. 

Akli. 

Katuni 

= a lady 

Sultani. 

Khosh Khatun 

= a pleasant lady. 

It may be interesting in this place to compare the 



names of the “ Zat ” = Castes of Guraiz and those of the 

Sanay 

= good. 

pure Shins as well as the proper names of the people of the 


Guraiz valley with those of the valley of Kashmir. 

Yatsheni 

= mad. 

There are two great Kashmiri “ Zat ” inhabiting the 



right and left banks of the Jhelum on tne road to Srinag- 
gar ; one the “ KaM ” from Baramulla to Danna ; the 
other “ Bomhe ” from Baramulla to Muzafferabad. 

Toti 

— a parrot ( this is said to be a 


modern name.) 














( 29 ) 

SHINA VOCABULARY— 
NAMES OF KASHAllEI CASTES. 


Gadjirr (boatman) 

Sayed ; also Mir; also a wealthy Zemindar. 

Taitre. 

Tzakk. 

Malek. 

Mir. 

Maqre. 

Lonn. 

Dar. 

Batt 

SheikhzadA 
Babzade. 

Eater. 

Wajn. 

War. 

Dangarr. 

Watul=asort of Gipsy, tribe; or simply a Mehter or 
Tshumar=sweeper and tanner. 

Sayed. 

Khoja. 

Djerral [a to be met with at Eajauri.] 

Si. met often, I believe, at the same place, as the “ Nilsi, 
Baghsi.” 

S6fi 

Cooks are also called “ Sofi,” not to be confounded 
with “ Sufi ” a mystic philosopher [ “ Sufi ” is also a 
caste which exists among Zemindars, as alleged 
by my Cashmiri informant.] (?) 

Si [Not the same caste as Si”] 

Tshan (rather the name of the profession than of a 
caste of carpenters.) 

Kutshey. 

Lawe. 

Kutey. 

Kay. 


DAUD=said to be the name ot a caste living at Sharde 
[from which, perhaps, the old Kashmiri character, the 
“ Sharde ” has taken its name] and at Gruraiz. Shina 
is a “ Dardu” language and the Chilasis are specifi¬ 
cally called “ Dards.” 

Dumb = a Khidmatgar — servant to a village or 
Kotwal = police officer. 

Thokarr = the name probably for the profession of 
Barber. 

Alai. 

Eaine and Lonn are great castes. 

Castes op Wayn or Khojas: 

Mingun. 

Anzun. 

Taku. 

Gdttu. 


NAMES OF KASHMIEI MEN. 

[Corrupted, as a rule, from well known Arabic or 
Persian names.] 

Mirbiz. 

Qader. 

Eusla. 

Darab. 

Nura. 

Samundar. 

Safla Baba. 

Lassu. 

Patta. 

Womer=The common “ Omar.” 

Khaira. 

Samdu. 

Shabana. 

Sidiq. ' 

Sheir. 

Ata. 

Ghafara. 

Ramzana. 











( 30 ) 

SHINA YOOKVj\]LK&Y,—{C ontinued.) 


Eazaqa. 

Hdt, 

Asliur. 

Abid. 

Abldi. * 

Satar. 

NAMES OE KASHMIEI WOMEN* 

All. 

Khadimi. 

Eabmi 

Saibi. 

Saidi 

Piizli. 

Mihn. 

Earzani. 

Sbarfi. 

Dolti. 

Ashmi. 

Asbmali. ) 

!- 

Asha. I 
Asho. J 
Sdndri. 

Djigeri. 

Sho'insheref. 

Latfi. 

Hamdi. 

Z'mii 

Goli. 

Walidi. 

FAMILIAR APPELLATIONS AMONG ASTORI 
AND GHILGITIS. 

Mama! = aje. 

Papa! = babo. 

* Moat of these names are like those of Hindustani Mussulman 
women. These women are all Mussulman women. The namesof the 
Hindu or Kashmiri Panditani women I have not been able to get, 
but I suppose they do not differ much from those of the Indian 
" Hindnian.” 


Grandmama 

= dadi. 

Grandpapa 

— dado. 

Sister 

= kaki. 

Brother 

= kako. 

Daughter 

= dih. 

Son 

= putsh. 

Maternal Aunt 

= Slflji ma = little mother, if she be 


younger, and barri-ma=:bigmother 
if she be older, than her sister, the 
mother. The Astoris call her tshuui- 
ma = little mother. 

Mat. Uncle = mamo; mdmo in Astori. 

Paternal Aunt = papi ; pipi in Astori. 

„ Uncle == shumalo. tshunmalo = little father 
in Astori. 

Nephew = sao. Gh. sazuo = son of a sister. 

Niece = sawwi. „ sazui = daughter of a sister. 

The sons of brothers are considered as one’s own sons. 

Mother’s sister = khurma. 

„ sister’s son = khurmaliay ja brother, 

„ „ daughter = „ „ sas = sister. 

Mother’s brother = mamo. Gh. mdmo. A. 

„ „ son = moley putsh =. son. Gh. 

„ „ „ mold putsh-= „ A. 

„ „ daughter = moley dih z= daughter. 

Father’s sister = pipi. 

„ sister’s son = pipiaja. 

„ „ daughter = pipiai sas. 

Father’s brother [if older than the father] — 

barro malo [if younger.] = 
shiio malo Gh. 
tshuno „ A. 

Father brother’s son = shumalo putsh. 

„ „ daughter = -— dih. 

TERMS OF ABUSE. 


Ghilghiti. 

Astohi. 

English. 

mai diga, 

mala dau, 

One who cohabit, 
with his mothers 

sey diga, 

sazu dau, 

do., sister. 











( 31 ) 

SHINA VOCABULARY.—( Continued.) 


didja diga, 


didja dau, 

One who cohabits 
with his daughter. 

papi diga, 


pape dau, 

do., aunt. 

dadi diga, 


dade dau, 

do., grand¬ 
mother. 

tararro, 


as in Ghilghiti 

Stupid. 

bey-surat, 


» ?? 

Ugly. 

tshotolea, 

haramzadd, 


99 99 

91 99 


dawis, 


- 

99 19 

Bastard, 

kustizann, 

> 

99 99 


lero. 


99 >9 

Adulterous off¬ 
spring. 

gani, 


99 99 

Adulteress. 

lajgerri, 


99 99 

Shameless, lit, 
one who flings 
aside shame. 

tshimo. 


99 99 

Lazy, 

gadelo. 

1 

1 

1 


kangal, 

1 

I 

^ ^ 1 

do, in Astdri, }- 

I 

Wretch. 

betshwano, 

1 

J 

1 

J 



TEEMS OF ENDEAEMENT. 

Ghilghiti. 


Yupp the, 


Let there be peace. 

mey sdmmo, 

= 

My dear, m. 

„ sommi 

= 

f 

35 99 

„ dos, 

= 

My friend. 

„ shughlo, 

= 

My companion, m. 

„ shuguli. 

= 

f 

» J) 

„ tshinn, 

= 

My beloved, m. 

„ tshinali. 

= 

f 

5> 

„ tato, 

= 

My warm (friend), m. 

„ tati, 

= 

f 

)) !> )> 

t^to manujo, 


Warm (hearted) man. 

tati tshey, 


Warm (hearted) woman, 
wife 

meo hio heto. 

= 

My heart is set (on thee) 
m. 

mey hio heti, 


f. 

9) 99 99 ”*•* 


mey yar, — My sweet heart; com¬ 

panion m. 

tu meo shdto leyl hani, * == Thou art the nape of my 

neck. 

tu mey djifl hard, = thou art my soul. 

„ „ atshiing sang haul, = thou art the light of 

my eyes. 

„ „ hio tshald hani, = thou art the lamp of my 

heart. 

„ „ hato kuniili hani= thou art the staflF of my 

hand. 

(woman to man) 

Ghilghiti. 

tu mey shishey pashd hanu=sthou art the cover of my head. 
thou my head's cover art. 

Ghilghiti. 

tu meo tapd tshald hanu = thou art the light of my 

darkness. 

Astori. 

tu mey tulange tshald hano=Ditto ditto. 

Ghilghiti. 

tu mey dunyate shuriar hanu = thou art the joy of my 

world. 

Astori. 

tu mey dunyate shuriar hano = Ditto ditto. 

EXCLAMATIONS. 

Ghilghitj. 

ala == halloo ! 

shang thd = he careful; look out! 

djak atshitti = alas ! pain has come, 

ah = alas! 

shdi = ) ugh! lit=a, sigh. Exclamation 

hishali = j when climbing a hill. 

pitsh pish ! = exclamation when burning oneself. 

yawwa = don’t 1 [exclamation of pain.] 

aid! aid! woy ! woy! wold! deal tshaTce! 

halloo ! halloo! hurrah ! hurrah ! huzza ! give (cheers) 

look! 

* Compare the inflections both in. the Astori and the 
Ghilghiti “ terms of endearment” with the conjugation of the verb 
“ to be” present tense on pages 18 and 19 of Part I ; (first three 
columns) " the comparative vocabulary of the Dardu Languages.” 












( 32 ) 

SHINA VOCABULARY,—(CoreiinMeS.) 


mishto ! 

sliabash ! 

uli! uli ! 

uli! uli! katsho 


= good. 

= vs^ell done ! be well! 
= pisb! phew ! 

= oh ! how had ! 


uUM, utslw, darwagte, Tiaite, tsTiotiuili ! 

run, run, fly, escape, leap ! 

“ Cheering” is called “ Halamnsh” in Ghilghlti and “ Hala- 
mush ” in Astori. Clapping of hands to manifest applause 
is called “ tzA” Cries of “ yu, yii dea; tza thea; hiu, hiu 
dea; halamush thea ! shahash = call out yu yu ! ; 
clap ! ; call out hiu, hiu! cheer ! well done 1” are excla¬ 
mations intended to encourage people engaged in dancing. 


OATHS. 

G-hilghiti. 

hung = an oath, 

hung de = give an oath. 

Khudayn hung de. Gh. 

Khudaji hung de. A. 
babe kana de. Gh. vow by thy father, 
astanej hung de = swear by the shrine, 

masjid-i-hung de = swear by the mosque. 


swear by God. 


Imam-uj-hnng de 


djilli kana = the vow of the soul, 

mas hung ddki ne bom. Gh. = I cannot give 
muso,hnng deon ne bom, A. = ) an oath, 
mas hung dem. Gh. = 

muso hung dem. A. = 

shisbeji Kuran gin — put the Koran on the head. 


I give the oath. 


GAMES, &c., &c. 


Backgammon (acquired from Pan¬ 
jabis ) = Patshis, 


Dice 

Wrestling 

Boxing 

Hopping and butting 


= Dali. 

= Samala, 
Salame, 


Gh. 

A. 


(Tshote, Gh. 

(Mushtake, A. 

Batzaro. 


MUSICAL INSTEUMENTS. 


Music ? 

Musical Instruments 
A kind of big drum 


'1 , 

}-Hari; Ha rip p. 


-J 

= Dadang, 
Darang, 


Gh. 

A. 


'swear by the Imams (Has- 
san and Hussain) ; oath 
ofShia Astoris and Ghil- 
ghitis- 


Hockey-on-horseback 

= Bulla, 

Gh. 


Tope, 

A. 

Hockey ground 

= Shawaran, 

Gh. 


Shagaran, 

A. 

Dance. Vide “ Dances ” 

page 21. 


Backgammon (a kind of) 

= Takk, 

Gh. 


Hand drum 

= Dameli, 

Gh. 


Ddli, 

A. 

A trumpet 

= Surnai, 

Gh, 


Surna, 

A. 

A kind of flageolet 

= Dutak, 

Gh. 


Tutak, 

A. 

A kind of flute 

= Tarui. 


Cymbals 

= Tshen (only played 
at Astor.) 

Jew’s Harp ; 

= Tshang, 

Gr. 


Tshang Dadd; 
vid’s Harp, 

=Da- 

A. 

To play the Jew’s Harp, is considered a meritorious act 
as King David is supposed to have played it. All other 
music good Mussulmans are bid to avoid. 

Trumpet 

= Narsing, 

Gh. 


Garmai, 

A. 

Violin (small,) 

Bara, 

Gh. 


Tshitshini, 

A. 


The “ Sitara ” [the Eastern Guitar] is much played in 
Yassen, the people of which country as well as that of 
Hunza and Nagyr excel in dancing, singing and play¬ 
ing on musical instruments. 


Slow music 
Quick music 


= Buti Haripp. 
~ Danni Haripp. 













SHINA VOOABULAEY.— 


FESTIVALS. 


NAMES OF THE DAYS OF THE WEEK. 


The Shin day = Sbind bazdno = the 

(described in Part III., Vol. I.) Shin spring. Gh. 


Shind nao=The Shin 
New day, A. 


The I’d of Bamadan, 

1 

1 Well known fes- 

The Nauroz 

^ tivals among Mus- 


1 sulmans. 

The Kurbani I’d 

J 

Harvest home 

=: dumnika, Gh. 


Kuy nao, A. 


[Said to be adopted since the little Tibetan invasion.] 
Friday = Shukuru. 

Saturday = Shingsheir. 

Sunday = Aditt. 

Monday = Tzandralu = tshandur (Astori.) 

Tuesday = Angaru = Angar. 

Wednesday = Bddo. 


The Astdris drink a kind of beer called “ Mo,” whilst the 
Ghilghitis, who are great wine-drinkers give 
that name to wine. A Drunkard is called “mato”— 
Vide Chapter on “wine” Part HI., Vol. I. 


Thursday = Bresputt, Blesputt, or Brespett. 


THE TRAVELLER’S VADEMECUM IN ASTOR, GHILGHIT, 
CHILAS AND GURAIZ. 


I.—ASTOR AND GhILGHIT. 


• 

What is your name ? 

tey nom djek hanu ? 

G. 


to nom djok haun ? 

A. 

Where do you come from ? 

tu koneu ao ? 

G. 

• 

tu kdno alo ? 

A. 

Where do you go to ? 

tu kdnte boje ? 

G. 


tu kdne boje ? 

A. 

When did you come ? 

kare ao ? 

G. 


kare alo ? 

A. 

Come quickly, 

tshall wa 

G. 


Idko e 

A. 

Go slowly, 

tshut-be bd 

G. 


tshut-te bd 

A. 

Beat him now, 

ten shide 

G. 


qdte kute [tshe in Chilasi.] 

A. 

Kill him afterwards, 

phatu mare 

G. 


patd mare 

A. 

How is the road between this and there ? 

ano adete ponn Id \Tcdi] bin ? 

G. 


aiio adete ponn kawey bain ? 

A. 










SHINA {Continued.) 


Very bad and dangerous, 


Very easy ; a plain and nothing to fear. . : L^] ... 

- " ' • _ : V (j' i r.i 

Is there any water on the road ? 


Why should there not be any ? There is plenty and 
good water. ■ 

The water is bad and salty, 

' . , .7 


There is a big river on the road which you will 
not be able to cross. 


Why ? Is there no bridge ? 


There was a rope bridge ; but yesterday, to-day, 
it broke. 

■ -0 

Can it not be repaired P 

t ‘.a'■■ _ - 

There are no meu for two days’ march all round. 
There are neither twigs nor ropes to be got. How ’ 
am I to do ? , s , 

- . ' ''• ■ 

Very well; call the village Headman ; tell him that I 
want to see him. 


How can he come ? he has gone about some business; ... 


Go! Be silent. Bring him at once or else I shall 
be very angry. 


What do you want ? 


I do not want anything, except to eat and drink. 


I have nothing ; what can I give you ? 


bddi katshi hin ; bddi nari hani ’ G. 

lai katshi ; lai nari hain A. 

bddi mishti; bddi sarpitt hani ; djega parwa nush G. 
ivi, '• 

lai mishti hin; lai satshi hin; djega bijatey nish A, 

pdnei’u wey layak beya ? , - f 

pouiya wey lejeda ? ■ A. 

kine layak ne bey ? bddo, mishto wey layak bey, ,G, 
ke ne leje ? wey lao, mishto leje A. 

wey khatshd hanu; pajulito hanu G. 

wey katsho haun ; lunulito haun ^ A. 

Pdneru bari sinn hani; ne niphaye G- 

Poneja, bari sinn hin; taredno nebey -A. 

Keta ? sen nusha ? G. 

Ke ? seu nish da ? A. 

Bale gall asili; atshu, balld, tshiddi, G. 

Balo gall asili; ash, biala, tshiddi A. 

Buydki ne beyna ? G. 

* 

Buydn ne benada? . ■ A.- 


naweri du (2) dezo; raweri du dezo ponija manuje 
nush; gatshia (twigs) nush; bale nush; djek-te then ? G, 


nuweri du sured; jdweri du sured ponn manuje nish ; 
tshdne ga nish; bale nish ; ydkte thdn ? A. 

Mishto ! Barrete hd the ; resete ra : mas tshakdki ■ 
areremus G. 

Shd ! Djashterute hd the; Eas : muso tshakem bile A- 

Djek-be wdy ? rd tdmo krdmate gaun G. 

Jd yok-be w^ze ? tdmo krdmote gaun A. 

Bo! tshiikte ; ma khafa bom; tshall hdte wale G. 

Bd ! tsliukte ; kdne ne kha (don’t eat my ear) mate 
• rosh eyn; Idko hdte wale ' A. 

tus djek betshend ? G. 

tus djok dethaun? A. 

mas djiga ne betshumiis; khdke, pidki betshumus G. 
mus djega de ne thernus ; khdno, pidno de " A."^ 

ma katshi djega nush; djek dem ? G. 

mu katshi djega nish ; djok dem ? ^ . 












SHINA {Continued.) 


First of all bring cold pure water. 


Afterwards bring milk, Grhi, butter, a sbeep, a fowl, 
eggs, wood, grass and gram, , . , . 

How many days will you stay here ? ' ■ " 

I will only stay one ndgbt, . ‘ ■ 


I will start to-mOTrow early. 


Get coolies [porters] ready and put them here. 


How many coolies do you want ? 


The road is full of stones. 


Your loads are very heavy, 


1 <■ , oii' y C' 


The coolies will not be able to carry themr'^ 


'■ -■ iaiB 


I beg that you will make your loads a little lighter ahd_ 
then you will arrive quicker _ _ ^ ^ 


Console yourself; I will pay for all; I will give the. rate 
to the coolies. If you act well I will reward you. 
{Formerly there were no terms for coolies, 'Hire,' 
rent or fare, except for the last word, perhaps, ^ 
“lakhpiss.”) 


Get the horses ready, 


Put the saddle on, 


Take the saddle and bridle off, 


Catch hold of this. 


Do not lose it. 


butijo yarr, shidalo, sisino wey are*; -o-’’v : ' G, 

butino isMll, tshaw do, sisillo wey are A. 

phatu dutt, GM, maska, qarelo, karkamush,’ [also " 
“ kokdy ” in Astori] haneje (tul in Astori) djuk (kate 
in Astori) katsh, baspur (tshakk in Astori) are G. 


tus aki katshe tshakk beyee ? u i - ■‘■;'ro;i 
ma ek ratiji beyem G. 


mu ek rati ani bem , ; n ' A.* 

Loshtaki tshall buji bdjum G. 

Loshte tshall bujimu bdjum . ' , ' 1 y ■- A, 

Barali are ; tshibbi; G. 

Beygari ani dishia (in this place) ade ; tshore A." 

Katshak barali derkar hani ? G. 

Katsh ak heygari awaje, na? '1 ' ■ A.* 

ponn bodo batakush hard G. 

ponnlaidMer hain , .'loi; r.: . 7 ,:; ; A. 

tey bari bddo agure bane ■ ' ojj u’’: ! " G. 

tey bare lae angure ban A. 

assey baralise bun toki dubeyn 'ouo.'/rfi ai ::::::: -■ G« 
aniney baralise ginion ne ben A, 


mey arzi hani; ani bari lukek Idkethe; 'aki tshall I'j' .v 
nufaye G. 

) ; .i 'I'l ■ : ' ; i 

muso biydtt: luk^t themos ani bari..lukek .lokaa the; 
tshall trangseya [resting place] iphen. A. 

jiU are ; mas butote gatsh de ginumbaralite mazuri 
dem ; mishto komm thiga to mihribani them G. 


P 


jill are; muso butote mul dem ginum ; baralite mazuri 
dem ; mishto krom thao, to shazde them A. 

ashpo teyar the 

G. 

ashup teyar the 

A. 

ashpe tileyn de 

G. 

ashpe paldn de 

A. 

tileyn gapiga bun the 

G. 

palon layame bun the 

A. 

anesedji lam 

Gr. 

anisiye lorn 

A. 

ne naye. 

A. G. 










( 36 ) 

SHINA DIALOGUES.— {Contimed.) 


Do not forget what I say, 

mey mor ne amush 

G. 


mio mosh ne amosh 

A. 

Hear 1 Look! Take care ! 

(parudos in Chilasi) parutsh 1 tshake ! shang the I 

G. 


parush! tshake ! shong the 

A. 

Tie the horse to that tree, 

ashpo d tomaji takk the 

G. 


ashup a tomoya takk the 

A. 

Keep watch all night, 

rato tzari tshore 

G. 


rateo ratshe tshore 

A. 

Are there many thieves here ? 

ane disheru tshorite bode hanea ? 

G. 


ani dishia tshorite lae haneda ? 

A. 

What is this noise ? 

anu mashd djekey hanu ? 

G. 


anu mashd ydko haun ? 

A. 

,Whoareyou? 

tu kd hanu ? 

G. 


tu kdy haun ? 

A. 

Get away from here, 

dneo hd 


Shoot him the moment he comes near, 

Katsh wato to tumak trann the 

G. 


ele wato to tumako de. 

A. 

This man is treacherous. 

and manujo oinj puru nush 

G. 


anu manujo bey wefa hanu 

A. 

Don’t let him go. 

phdtt ne the. 


Lind him; imprison him; enchain him ; 
put him into stocks. 

gane; band the ; shangaleo de; guna de. 

G. 

gane ; band the ; shang^edje de; hawuy de. 

A. 

I am going to sleep, 

ma iAen [= now] somm 

G. 


mu tshe somm 

A. 

Don’t make a noise, 

hiling ne thea 

G. 


hilinge ne thea 

A. 

How many people are there in this village ? 

ane kuyeru katshak mandje hanej ? 

G. 


ana kuyya katshak djakk ban ? 

A. 

I have not counted them, 

mas ne kaliganus 

G. 


muso ne kalyanus katshak ben 

A. 

Is the soil fertile or sterile ? 

kuy nilihania, kene shushi hani ? 

G. 


kuy nile heynda, shushi hain ? 

A. 

Is there much fruit ? 

phamtol bddo hanua ? 

G. 


phalamul lao haunda ? 

A. 







( 37 ) 

SHINA DIALOGUES.— 


Is there mucii “Anadj,” grain, in the village ? 

How many taxes do you pay in the year ? 

Are you satisfied, pleased ? 

How is your health ? 

I am in good health, 

Good temper, bad temper [health,] 

God bless you, 

May God lengthen your life, 


II. DIALOGUES IN THE 

What is your name ? 

My name is Gharib Shah, 

My age is twenty years. 

My mother is dead ; my father is alive; our country is far, 
How is the road, good or bad ? 

In one or two places it is good; in others bad. 

How did you come from Chila?, 

I could not get a horse; I went on foot. 

Are the mountains an the road high ? 

They are very steep and high. 

When are you going back ? 

I am going to-day, to-morrow, the day-after, 

Do work quickly ; you will get a reward. 

Is your village far, or near ? 

Go on the road, taking care ; there are many robbers, ... 
I am poor ; from me what can they plunder ? 

We kill all infidels, 

I have come to learn the language, 

What do I care about that ? 

I make my prayers five times every day, 


anu kuyeru onn bodo beyenua ? G. 

ani kuyni onn lao beonda ? A. 

ek berishete katshak bapp deno ? G. 

ek berishete katshak bapp dano ? A. 

tuy rahat hando, mishto be hanoane ? G. 

tu mishto khosh be, shuree haune ? A. 

tu karal hanoane ? G. 

tu karal haunda ? A. 

karalbe hands. G. 

hell mishto, hell katshato. 
khudase tiite behell thdta 
khudaese tute umr [djill] djingi beta. 


DIALECT OP KANE (CHILAS PROPER.) 

to n6m djokhdn? 
mey n6m Garibsha hdn. 
mey umr hi gall heyn. 

♦ 

ma muy ; male djdno hon; assey mulk dur hdn. 
ponn mishi, katshati heyn ? 
ek du mishti hin ; ek du asaki heyn. 
tu Chilaso kabo alo. 
ashpo ne asili ; nanu pa gas. 
majja koniu uthale'hae ? 
lao utzake, las uthale ha. 
tu kare boe e ? 
ash, ddse, twije, md bomus. 
tuse kdmm Idko the; serpai dey. 
tey kuy ele, dur heyn ? 
pdnde shong the bo; tshdr la han. 
md gharib bos ; mdjo djok huji hdren ? 
besse bute kafiri maronos. 
m& anialos ba shitshoni. 
mdde djok parwa heyn ? 
mdse posh waqoro har tshak nimaz themus. 










\ 


s 


J 









( 38 ) 

SHINA mKLOGJJm,—{Continued.) 


Where did you come from ? 

konid alo; watd. 

Come into the house, 

ajo gdje e. 

Sit at your ease, 

mishok-bo bey. 

Are you well ? 

mishto hon; djot hon ? 

Are your children well ? 

ball mulee qair heyn ? 

Is your sister’s son well ? 

asu saziio qair hdn e ? 

Are you very ill ? 

tu Ido zeer hdn e ? 

May Giod restore you to health,. 

khudaese tu djot they. 

Light the fire, 

phii de. 

Cook the food (bread,) 

tikki the 

Spread the bed, 

khat batari the 

It is very cold. 

lai tshaunwi heyn ; 

It is very hot. 

lai tati hin ; heyn ; 

Put on your clothes. 

pdtshe bdnn. 

Catch hold of the horse. 

ashpeja Ibmm. 

Hear my words. 

mey mdje parush. 

Look at that man. 

para musha tshake. 

Take care, * 

shdng the. 

You will fall. 

tii nara bdye. 

Take a good aim, 

mishok-te nazar ade. 

I will give you help, 

ndse tiide shadd dem. 

I am hungry; bring food that I may eat; 

mu unalilos ; ti’iki waliato, komm. 

I am thirsty, bring water that I may drink, 

wial shati; wey are, pimm. 

I am sleepy now ; I will go to sleep, 

mey nishein tshe ; nish them. 

What do you call this in your language? 

ausede (d like r) tzdsse ^djok ratan ? 

How much is the produce of this place ? 

aim dishda paida katshak beyna ? 

Can you sing ? 

tuse gae ddni dashteo e ? 

Yes; No, 

ovvwa, owwa ; ne, ne. 

Bravo ; 

shebbesh. 

Call out halloo! and cheer. 

hiu de, hakeria. 

Call my servants, 

asd dimmare hd the Cthere are no servants : only slaves 
“ dimm” in Ohilas.) 

Show me the way, 

mode pdnn pashe=oi. 

There are books in our country, 

assey dishda kitabe heyn. 

They read much. 

tushar paneau. 

Are there mosques ? 

djumat heyn ? 








( 39 ) 

SHINA DlKLOQiVm,—{Continued.) 


ITINERARY PROM TAKKE TO SRINAGAR. 


I went from Takke to Neyat ; tkence to Diung; and 
over the other side of the Kanagamunn pass I came 
to Patino Diung ; from Diung, I went to Shirll; 
from Shiril, crossing the river on this side, I took my 
night’s rest in the Jungle (djel) ; from the Jungle I 
went to the village Koja; from thence by Kodja to 
Kurun ; from Kurun to the place Ujatt, (which is un¬ 
inhabited) thence to Sopur and Pathan, thence to 
Kashmir (Srinagar,) 

Prom here to there how many days march is it ? 

Can horses be got on the road ? 

Is there or not grass on the road ? 

Is there or not water on the road ? 

Is there habitation or not ? 

Is there wood or not ? 

Is the road straight or dangerous ? 

Is it ascent or descent ? 

Is there a bridge or ford ? 


Takke Neyat alos td Neyato Diung alos ; (Diung K 
nagamunn gas) ; Kanagamund Patind Diung da gas 
Diungajo Shiril watos; Shirilejo sinn tare nuare bas 
betos, Djelda; Djeleje watos Koja kuydi; sadd Kodjajo 
Kurun watds ; Kurunajo Ujatt dishda watos; sado 
Sopur watos ; Sopurejd Paten watos ; Patend Kashir 
watos. 


aned adjere katshak ponn [katshe djezo) ponn hain ? 

ashpu hatere ey, ne eyn ? 

ponn katsh ho; nush ? 

ponn wey hd ; nush ? 

ponnda basti hey; nush ? 

ponn da djukkha; nush. 

satshi heynda; nari hey ; nush ? 

tshdki heynda ; lati hey ?■ 

seii heynda; weytar heyn ? 


Is there over the water a bridge of big stones (to 
jump from one unto the other) ? 


weyde pere hall hey ; nush ? 


Come near me, 

Get away from me, 

[An obscene insult,] 

My beloved! come here, [woman to man,] 
My beloved! come here, [man to woman,] 

A term of endearment fiom father to son, 

You are my friend in this and the next w'orld, 
All the Chilasis are my friends, 


md ele e. 
moje hunbo bo. 
tey ma gusi. 

mdy djaro, bamem ide e. 
idde e ; adjo gas, 
seza regi ; 

tu md sdmmo hon, dunya akratey sommo. 
butte Chilasey djakk mey sdmme han. 


The highest mountain in Chilas is called Himere tshish. 


The biggest rivers and streams in Chilas (excepting the 
Indus,) are called : Manoga; Bagotega (the water of 
Buner, the people of which are called Bagote) ; be¬ 
tween Buner and Astor is a swift torrent “ Yowdy ” ; 
Botdga = the water of the Botd = the Chilasis ; 
Kandga yoko = the little rivulet of Takke. 

The inhabitants of the village of Chilas are called Boto. 
Those of Takke are called Kane. ^ 

Those of Buner are called Bagote. 

The Fugitive Chilasis [into little Tibet] are called 

Matshuke. . i, j nr ' 

The inhabitants of The (below Takke) are called Mane. ^ 















( 4.0 ) 

SHINA (Continued.) 


APPENDIX TO CHILASI DIALOGUES * 

Grape, 


= djatsh. 

Villages oe Chilas. 


Vine, 


= gubi. 

Buner, Talpenn, Childs, Takke, Tzingel, Babuser, Dat- 

Fig (doi;. 

—— 

pang. 

zerr, Basha, Daloye, 

The, Neyatt, (fugitive Kashmiris 


live tbere) Gusher, Djalda, Gine, Gikhe. 


Prunes, 

= 

aru. 

ANIMALS OF 

CHILAS — “ BRING.” 


Beer; jujube tree, 

= 

suzun. 

Pigeons, 

— kunuli. 


Poplar, 

= 

patzi. 

Partridge, 

= kakass. 


Sugar melon, muskme- 





Ion, 

— 

baratsbi. 

Crow, 

= ka. 


Watermelon, 


goar. 

Sparrows, 

— tshayn. 






Cucumber, 

— 

lau. 

IDescribed as a bird with a 




long tail,] 

= ushkur. 


Djalgdza; a species of pine, 

tulesh. 

Markhor, 

Stag, the “ nil,” 

= shera. 

= kill. 


Fruit, 

= 

garoli.) 





Wild sheep, 

= urinn. 



IMPERATIVES. 

Leopard, 

= dii. 





Bear, 

= itsh. 


Come, 


e; 


= Idi. 


Go, 

— 

bo ; 

Fox, 



Hare, 

= shau, shoun. 


Bring, 

= 

add ; 

Alpine marmot, the common Tibetan “ drin” is said to be 

Take away, 

= 

barr ; 

unknown in Dardistan, but it is certainly met 

within 

Stand, 

_ 

tshdko bo ; 

three marches from Astor and the Chilasis 

call it 


“ Tashunn” 

Wolf, hyena ? The Ghilghiti and Astori “ Sheal” or 

Hear, 

= 

parush ; 

“ Shal” is unknown to Chilasis, “ uk” is probably 
the Ghilasi for “ wolf” and “ K6” for hyena, al- 

Give, 

= 

de; 

though “• K6” was the name given for “ wolf” 

in the 

Ask, 


khodje. 

vocabulary instead of, 

“ bigur” 



Water fowl. 

= banish. 


Beat, 


mare. 

Serpent m. dionn. f. harginn. The Djanura’ is a 

thick- 

Give blows. 

= 

tshote de ; * 

headed serpent, and 
half a yard long. 

very dangerous ; it is 

about 

Fire, 

= 

tnmakd de. 

TREES, &c., &c.. 

OF CHILAS = “ TOM. 


Assemble, 

=r 

hiitte singale. 




Make a heap, 

= ■ 

tshbtt the. 

Chenav; Plane tree, 

= butsh. 


Do not fear. 

= 

ne bijo ; 

Mulberry, 

= mardtsh. 


Do not forget, 

= 

ne amush. 

Apple, 

= paldi. 


Come down. 


khate was; 

Nut, 

— atshdi. 


Eat, 

== 

kha; 

Pomegranate, 

= dandi. 


Drink, 

= 

pi; 




Sleep, 

— 

BO, nish the; 

* I think it necessary to add these words, which the reader should 


compare with those in the “ Vocabulary,” as they are words 

in com- 

Bind, 

— 

ganej 

mon use, and therefore, most likely to be of advantage to the travel- 


ler in Chilas. The animals and plants are also those most commonly 
met with in that country. 

Shut the door. 

= 

darr de. 






















( 41 ) 

SHINA DIALOGUES.—( Contimied.) 


Fight,* *• 

= 

bigga the; 

Wrestle, 

= 

samolo de; 

Guard, 

= 

bitshar. 

Sing, 

= 

Gea de ; 

Dance, 

= 

nate de; 

Play, 

= 

tzuke. 

Mount the horse, 


ashpar bo; 

Kun, 


utshar. 

Speak, 

= 

moji the. 

Talk, 


ras ; 

Drag, draw. 

= 

djikale; 

Burn, 

= 

hagar she; dee 

Give, 

= 

de ; 

Extinguish, 


hagar nlshe; 

Blow out the light; 

= 

Idmo nishe. 

Make, 


sane; 

Do, 

= 

the. 

Walt, 

= 

harang de. 


A EEW WOEDS COMPAEINa THE GUEAIZI 
AND GHILGHITI DIALECTS OF SHINA. 


Let go. 

pate. 

patte. 

How, 

kadai. 

ki, 

Now, 

tshe. 

tshe. 

Who, what, djok. 

djek. 

Gun, 

= tumak. 

tumak. 

Saddle, 

= palon, 

kati 7 

tileyn, j 

Bridle, 

= layom. 

gapi, 

Sword, 

= kangar. 

kangar, 

Ship, 

= iraung. 

nao. 

Coolies, 

- beyga. 

berali, 

Trowsers, 

— tzaleyni. 

tzanelle. 

Wine, 

— mo. 

mo. 


II.—DIALOGUES IN THE GUEAIZI DIALECT. 


This dialect is spoken by tbe inhabitants of the valley 
of Guraiz, tbe Arcadia of Kashmir, and by the people of 
Tileil, a valley within. 3 or 4 marches from Guraiz. 
It is strongly interspersed with Kashmiri and Panjabi 
words. I regret that the rain falling on my papers 
has obliterated a portion of my Manuscripts on Guraizi, 
but what exists is suf6.cient to show that the Guraizi 
is a distinct dialect of Shina. 


English. 

Guk^izi. 

Ghilghiti. 

Hen, 

koki. 

karkamnsh. 

Cock, 

koko. 

konkrotsb. 

Bring, 

atte, 

are, 

Eice, 

brim. 

briun, 

Light the wood, qate dai. 

djuk dai. 

Medicine [pow- | 
der] Gunpowder, ) 

bileyn. 

Ill, 

shilam. 

galiz. 

Blow out 
the candle. 

> tzangri nishe, 

tshald nishe, 


Is the way far ? = 

The way (is) near, = 

No, = 

Yes, = 

What is the price of this ?= 

The price is great = you 
have made the price 
great, = 

The price is small, = 

Can any horses be got in 
this place ? = 


ponn dur hay. ? 
ponn Mabi. 
nusb. 
ho ho. 

auiso mol djok han ? 

mol la tha. 
mol iphun. 

ani dishidji ashp beda ? 


Put the sad¬ 
dle on the 
horse. 


asbperpolon 

thea. 


tileyn asbpe-ji 
de, 


They cannot be got. 
Can Coolies be got ? 


= ne bey. 

= bevgari benda ? 


* The women tahe their iron wristhands into their hands and 
fight; the men strike their fists against one another.— 

*• fights.” Part III. of this Volume. 


Come quickly, 
Go slowly, 


= lok L 
= tsbot bo. 

















( 42 ) 

SHINA DIALOGUES.— 


Catch hold, 

= rate. 


Give (it) in exchange, — 

dumma yarun. 

Gh. 

Bring grass, 

Bring a fowl, 

= katsh atte. 

= koki atte. 


I will give you some¬ 
thing, = 

tiite mute djeg dem. 

Gr. 

Give, 

= de. 


I will give you some¬ 
thing, = 

mas tut djeg dem. 

Gh. 

Hear, 

= purush. 


What is your name ? = 

to nom djok hun ? 

a. 

Blow out the candle, 

= dunga ushe. 


What is your name ? = 

tey nom djek han. 

Gh. 

Bring rice, = brim [brim] atte. 

Put the saddle on the horse= ashper palon thea. 


What is the name of this 
village ? = 

ane kuy nom djok hun ? G. 

Let go, 

= pate. 


What is the name of this 
village ? = 

ane kuy nom djek hanu ? Gh. 

Lift the load. 

= bar hunte. 


I do not know, = 

mos na dashtam. 

G. 

Grive it in exchange. 

= prabed de. 


I do not know, = 

mas ne dashtem. 

Gh. 

I will give you something — tute mute djeg dem. 


What do you know ? = 

tus djok dash ? • 

G. 

"What is your name ? 

= to nom djok hun ? 


What do you know ? = 

tus djek dashte ? 

Gh. 

What is the name of that 

village ? = ani kuy n6m djok hun ? 


What does he know ? — 

ross djok dashtd ? 

Gr. 

I do not know. 

= mos na dashtam. 


What does he know ? = 

ross djek dashte? 

Gh. 

What do you know ? 

= tus djok dash ? 


M uch snow will fall, = 

tushar hin wale. 

G. 

What does he know. 

= djok dashte ? 


Much snow will fall, = 

bo do hin waze. 

Gh. 

Prepare bread quickly, 

= tikkilok thea. 


Whither going ? — 

kon boje ? 

G. 

Bring the horse quickly 

= asp lok athea. 


Whither going ? = 

kdnte boje ? 

Gh. 

Ho not do it, 

= nd thea. 


Going home, = 

gojje bojem, 

G. 

How do you do ? 

= te koy djok hay ? 


I to house going, = 

ma gote-te bojem. 

Gh. 

How is the road, 

= ponn kadai hin ? 


Get up, ^ = 

uthe. 

G. 

This thing is broken. 

= anu puti Id. 


Get up, = 

hunn bo. 

Gh. 

Bepair this. 

= anu prae. 


Eat, = kha. Sit down, = 

bey. Drink, = pi. 

G. 

I have nothing, 

= mudde djeg nush. 


Eat, == kha. Sit down, = 

bey. Drink, = pi. 

Gh. 

God will give (it) you. 

= ( khuda yez de. 


Now, = tshe-. Do not go now, = kot ne bo. 

G. 


( khuda tshene. 


Now, — ten. Do not go now, = ten ne bo. 

Gh. 

Will it rain to-day, ? 

= aj wale ? 


Come afterwards, = 

pato e. 

G. 

It will be fine (nimbal,iu 

HiU. Panjabi,) = bijju then. 


Come afterwards, = 

I am very ill, = 

patu wa. 

n,u tushar shil6m hosh 

Gh. 

G. 

III.—DIALOGHES, GUEAIZI AND GHILGHITI. 

_ 

ma bodo galiz hanus. 

Gh. 

]] The abbreviation G. in 
“GuraizI” and “ Gh.” for 

the followins^ Dialogues stands 
“ Gbilgbiti.”] 

for 

I will give you medicine, = 

mey tute djebati dem 

G. 

Give me the whip. 

= traung mode de. 

G. 

I will give you medicine, = 

mas tute bilen them 

Gh. 

Give me the whip. 

= tur mat de. 

Gh. 

Clothes, cap, put on, = 

tshulo koy bonn 

G. 

Give (it) in exchange, 

= prabed de. 

G. 

Clothes, cap, put on, = 

tshilokoy bann 

Gh. 












( 43 ) 

SHINA DIALOGUES.—(Co«&«ec?.) 


This man has no clothes = 
and cap, 

This man has no clothes = 
and cap, 

Bring it near me, = 

Bring it near me, = 

Open, = 

Open, = 

Bind, = 

Bind, = 

A String, = 

A String, = 

A Rope, ;= 

A Rope, = 

Do you want matches = 
[firebrands] ? = 

Do you want matches, 
[firebrands] ? = 

I do not want, = 

I do not want, = 

May God keep you well, = 

May God keep you well, = 

Write a letter, = 

Write a letter = 

Read the letter, (“pae” 
means “ tear to pieces”; 
my Guraizi informant 
probably misunder¬ 
stood me,) = 

Read the letter, = 

I have not been taught, = 

I have not been taught, = 

I am not able (?) = 

I am not able (?) = 

Make this, = 

Make this, = 

Put on shoes, = 


nush 

G. 

anu manujete tshilo koy 
nush Gh. 

mo katshe atte 

G. 

ma katsh wale 

Gh. 

washe. 

G.. 

ture. 

Gh. 

gane. 

i 

G*. 

gane. 

Gh. 

dulo. 

G. 

duld, 

Gh. 

bale. 

G. 

bale. 

Gh. 

phudliki bojjdap* 

G. 

phudashe betsheno ? 

Gh. 

ne bojem 

G. 

C ne betshun 

(.nee betshmus 

Gh. 

khuda tute mishte theya G. 

khuda tute mishto theya Gh. 

jush likke 

G. 

khatt likkar 

Gh. 

jush pad 

G. 

khatt pad, ra 

Gh. 

mo nd sintrilosun 

G. 

ma nd sitshilus 

Gh. 

mds nd ginem 

G. 

mds ne ginum 

Gh. 


Put on shoes, = paizar bonn Gh. 

The Water is not fresh, = wey sisun nush G. 

The Water is not fresh, = wey sisinu nush Gh. 

Bring more, = tushar walle G. 

Bring more; bring new, = bodo walle ; nao walle Gh. 

Put meat on the table, = motz takhte tshiwwi G. 

Put meat on the table, = motz bitallo tshiwwi Gh. 

[ “ Takhte ” and “ bitallo ’’ literally mean planks ; there 
are no tables in our sense of the word in the country,] 

When I call come quick- 
\y-lit : “ When I make 

“ho” quickly Gome,”= mas ho tigdsto lokho e. G. 


= mas ho tigdsto lokho e. Gh. 


anu prae. Look = tzaki G. 
anu prae. Look,=tshake Gh. 
paizar bonn G. 


* As rushlights they burn the twigs of the “ ley ” or “ lashi’ 
tree; vide Vocabulary. 


I have come to Kashmir 
to learn Chilasi; lit : 

I to Kashmir have come 
Chilasi word to learn 
in order, = 


Welcome. Be happy. I wull 
do every thing for you 
that I can : lit; Peace 
come ! glad be! I for 
your sake whatever be 
will do, = 


I will help you, lit: I to 
you help will give, = 


: ma Kashir watus Chilasi bash 
sitshoke-kari ma Kashire aus 
bash sitshoke-kari Chilasi 
G. & Gh. 


rahat alo ! Khosh hano ! 
mas tue-kare djek hanuk 
them. 


mas tute kumakk demG. &Gh. 
(In Hill Guraizi,) = mo tote kumakk domm. 

Do you know God ? = tus khuda dashtenu ? G. & Gh. 


Who are you ? lit: You 
who are ? = 

Tell me the names of the 
fruit trees and the fuel 
trees ; lit : Name say 
do, fruit giving trees, 
fuel trees, = 


Give him my compliments 
and tell him that I shall 
be very glad to see 
him; literally : To that 
man my share salute 
do, thus say “ of you 
I very glad am meet¬ 
ing to do from,” = 


tu ko hanu ? G. & Gh. 


nom yulo the pamull doki 
tom, dayoki tom. G. & Gh. 


oh musliat mey bago selam 
the, ae ra ; tey ma bodo 
khosh hanuzmulaqattoki 
djo. 




















( 44 ) 

SHINA mKLOQV^^.—{Continued.) 


I will give a good report 
of you to the Raja when 
I return ; literally : I 
hack returning of you 
“ ^ery glad I am, ” 
good report to Rajah 
will give, = 


At what age did you 
marry ? literally : You 
what year marriage 
did ? = 

Is Divorce often taking 
place in your country ? 
literally: Of you in the 
country divorce much 
given not is ? = 

What is the Chilasi word 
for this? literally'. In 
Chilasi to this what do 
they say ? = 

Do you know Persian ? == 

Do not he afraid, = 


ma periwa tosto tndjo hodo 
khosh hanus mishte khaber 
Rate dem. 

tzoss ko herjey garr tiet. ? 

tey kuyeru hattuy * hodo 
dyan ne tha ? 

Chilasi anesete dje ranen ? 
tus Farsi dashtenu ? 
ne bijd. PL ne bije 


Hold fast, = 

Hold fast, literally : fast = 
catching hold, 

Is the mountain very high 
and steep ? lit : That 
mountain high is, to go 
very difficult is ? == 


I am hungry and of water 
heart want has caught, = 

I am hungry and thirsty = 
He is very lazy & stupid,= 


Do not make any noise, = 


tey hatter de [ an offensive 
form of above ] 


misht tukte lam. 

Gh. 

kuro te lorn. 

A 


ane tshinsh utali hani, bod- 
iokibodo mushkil hani? 

Gh. 

tshish utali heyn, bodjoni 
lai giran heyn : A. 

ma uyanu hanus, waite kM 
ditti bigass Gh. 

mu nerono haiis, la uyanllos. 

rd bddo taralo hanu, bodo 
be-aql hanu Gh. 

jd lao tarffi'o haun, lao 
be-aql haun A. 

ho ne the [and talking to 

children] wdwa ne the. Gh, 

mashd ne the A. 


I like the Chilasis very 
much, : 

Love, 


mas Chilasuiaite bodo [lai] 
muhabhat them. 

muhahbat [“ Lai”=mueh in 
Astori,] tshinemus. 


lY.—DIALOGUES IN GHILGHITE AND ASTORI. 


What is your advice F = 

What is your advice ? == 

I will show you some¬ 
thing wonderful, = 

I will show you some¬ 
thing wonderful, = 

When ? = 

Where ? = 

How ? 

Give me your hand, =: 
Give me your hand, = 


tey kanao djek he ? Gh. 
teyn kanao djok heyn P A. 

mai tute adjaib tshizek pa- 
sherem Gh. 

muso tute adjaib tshizek 
pashem A. 

kare ? 

koni ? Gh. kone ?; [kai ?] A. 
kanai ? 

tey hatt de. Gh. 


tuse hatt de. A. 


* “ Battuy ” is the little pebble wbich is given on divorcing a 
woman. The man takes a stone and says to the woman publicly 
“ Battiiy digas==I have given the stone ” and throws it down before 
the assembled people, an act which completes the divorce. 


Be silent, = 

Be silent, lit', silence mak¬ 
ing sit, 

I want to sleep, = 

I want to sleep, = 

(Notice idiom in “loshtak 

Awake me very early to¬ 
morrow morning, lit-. 
me to-morrow early call 
up. 


Why have you come so 
late ? lit: Thou very 
late why did3t=eamest? 


tshukte A. & Gh. 

tshup the hey A. 

ma eomm G. mo somm A. 
ma loshtaki G. mo Idshte A. 

I to-morrow=I will sleep.) 

ma loshtaki tshall uthere Gh. 
mu Idshte tshall bujar A. 

tu bodo tshut ke thiga=ao ? 

Gh. 

til lao tshut ke tha=alo. A. ? 


You havecome altogether 

late, = tudje kass tshut ao Gh. 

If you are angry, forgive 
me, lit: If thou angry 
art, present to do is 

proper, = Kare tu khaffi hand to 

bakshish thoke awajje G. 

= Kore tii khafa hann bak¬ 
shish theono awajje A. 

jy. B .—If ” can be placed either at the beginning or 
the end of a conditional sentence. 

The Chilasis and Astoris appear in such cases to use the 
present infinitive. The Ghilghitis use the present 
participle. 











SHINA DIALOGUES.— 


I will make you a present, lit 
I to you kindness will do= 


I have waited long for you, 
lit: I much sat for 
thy sake, = 


How many brothers have 
you ? lit : thy bro¬ 
thers how many are ?= 


Is your father alive? lit: 
your father alive is P = 


What is his business ? lit: 
of him business what is, 


He is a Zemindir, 


From where do the ene¬ 
mies come ? lit: ene¬ 
mies where from come P: 


They wounded four of my 
friends and killed two, 
lit ; My friends-of four 
Wound [they] didand two 
killed struck, [Astori] 
killed [ Grhilghiti, ] = 


They were wounded, = 

They died, = 

Fill the pitcher with water, 
lit: Pitcher water full 
make, = 

Fill it. lit: mixing give, - 


Is the Lamberdar in the 
village ? lit: the Head¬ 
man village-in is ? : 


mas tute mehrbanithem Gh. 
muso tute mehrbani them A. 

mas bodo beytos tue karte G. 
mil lao beytos teyn kari A, 

tey jam katshak bane ? G. 

teyn jaru katsha han ? 
(“ n ” nasal) A. 

tey malo djino hanna ? Gh. 
to malo djino haunda ? A, 

anise komm djek hanu ? Gh. 
aniso kromm djok bun P A. 

gresto hanu Gh. 

gresto hun A. 

beri kaye werre [what part ] 
alo.P G. 

hero kanaje eun P A. 

mey shughullese tshar zakhmi 
thye, ba do mareye. Gh. 

mey shughdllese tshdr 
zakhmi thau ba do mare 
gau. A. 

zakhm bile. 

mue. 

surS .1 wey sbakk the A. Gh. 
mishi de Gh. 

mishari de A. 

Barro kuyera hanufl P Gh. 
Djashterokuy (^wwhaunda? A 


Tell him to come at once, 
lit: to him say: “quickly 
come ” = 


Halloo! doing, quickly bring 

At your command, lit: thy 
command subject we are. 


How many houses are 
there in this village P 
lit : this village-in how 
many houses are ? 
[Astori] This village- 
in houses how many 
are, p [Ghilgbiti] 


Where did you buy this ? 
lit : thou this where 
price broughtest P = 


Will you not buy any¬ 
thing ? lit : thou price 
anything not wilt take P= 


What is the price of 
this ? lit: of this the 
price how much is ? = 


I will not buy anything, 
lit: I anything not will 
take “ 


1 am a trader, 


Have you anything to 
sell ? lit: to thee any¬ 
thing to sell is ? or 
[Ghilghiti] ; thee-by 
any price to give is P = 


I want to sell tea. tit: I 
tea will sell, = 


Where do you stay ? 
Where do you stay ? 


nesete ra : Idko wate Gh. 
nisete ras; loko e A. 

hd! the Idko wale Gh. 

tey bukm tabidar hanus Gh. 
tey bakm tabidar hanos A. 


ane kuyeru goti katshak 
hane? Gh. 

ani kui(fd katshagoji han ? A. 

tus anu kdno gatsh de 
[giving] walega r Gh. 

tuse anu kdno muli ginya? A. 

tusdjege gatsh ne gine? Gh. 
tiise mul djego ne gine ? A. 

anese gatsh katshak hanu? G. 
anisi mul katsha haun. A. 

mas djega ne haremus.. Gh. 
muso djega ne harrumus A. 
mas saudagar hanus, G. 
mus saudagar hauns A. 

tue katshi djek gatsh doki 
hanua ? G. 


tuse djek krinyono haunda ? A 

mas tsha hinemus. 


muso tsha kinemus. 

A. 

tu kone beyeno ? 

Gh. 

tu kdae beaun? 

A. 












( 4G ) 

SHINA DIALOGUES—(C'o»^kae(^.) 


Close by, in the next 
village, lit : to this 
near, another village 
in I am, = 


How far is it ? 


DIALOGUE.- 

Of Chilas the residents 
very wild are, = 


To any one kindness not 
they do, they kill, 


One man a stranger they 
find, all kill, = 


Of this reason what is ? 


I what know ? 


Of this village people 
wild (are), and to any 
one they not fear ; 
every day e^ch other 
with war they dpj = 


This place-t» mnph warr 
in much broken they 
gave, viz: they were 
greatly defeated ip this 
place, 


ani katshi, muti kuyeru 
banns. G. 

anl cle, muti kuyda hauns, A. 

yerinu=ahead; in front G, 

mutshinu. do. do. A. 

katshak dur hani ? Gh. 

katshak diir hay ? A. 


{literally translated.) 

= Chilaser heyendjek bddo 
yaghi hane. Gh. 

= Chilasd jakk lai tamerdji 
hane. A. 

= keysete mihriban ne thdn, 
marenn. Gh. 

= k4ysete mehribani ne then, 
marenn, A. 

= ek mushak bigaue bild, 
biite marenn. Gh. 

ek mushak logo bilo-td 
[‘‘to” copulative particle] 
bute marenn A. 

=; apesey sebeb djeyk hand ? 

Gh. 

= ancsey sebeb djpk hey } A. 

= mas djek dashtem? Gh. 
musd yok dashmens ? A. 


ano kuy djakk wahshi 
[“bure” A.] m{do keysete 
ne bijen ; har tshakk 
[ “ dezgao.” A.] akdmadja 
birga [“briga” A.] then Gh. 


ey disherw bddo birgay-eru 
bddo shikast diye. Gh. 

a dishirp }ai brigaro gala- 
dita [quiilo] bile=defeat 
met A. 


I this place-to how man¬ 
ner shall I reach ? 


[This is] much bad busi¬ 
ness, but, if God will, 
that business good (will) 
become. 


ma ey dishete djek-Je 
bdjum. Gh. 

[he is an affix of manner,] 

mu a dishia ydkJe bojem ? 

A. 


bddo katsho krdmm, amma, 
inshalla, kromm mishto 
bey Gh. 


DIALOGUE WITH A PHYSICIAN. 

Me-to medicine give, I 

sick am, == mate dewa de, ma ghaliz 

hanus. Gb. 

mute jewati de, mus sbilom 
baus. A. 

Well! I will give, hut 
thou say ; where the 

pain ? =: shd! mas dem, walakin tps 

ra: kdni shilanu ? Gh, 
shd, ! mus dem, walakin tus 


To-day night I warrn 
W’as [had fever,] 


To-day njght to me fever 
was, = 

Thy head pain is ? == 

Thy head pain is ? = 

[Her] cpurses she had, — 


That man-to syphilis is 
[ paldni is syphilis, 
leprosy, ulcers, ^ q . &c.]=: 


Thou to-day-up-to what 
medicine bast eaten ? = 


Anything npt ate I 


Thou outside goest? (are 
you constipated ? ), = 


ras : kone shilalo ? A* 

atehu rdtu matdtu asiluss 
= bilus. Gb, 

ash rate mate shal ali. A- 

tey shish shilanna ? Gh. 

td shish shilaunda ? A. 

tshiles bilH. Gh. 

tshilesi billi. A, 


6 manusete paloni hani Gh. 
a manujete farangi ekatti. A* 

tus atshatete djek bilen 
khiga ? Gh. 

tuse ashdang djok jewati 
kheya ? A. 

djek, djega, nekhigas. Gh. 

djek, djok, ne khigas. A. 

tu darru bddjenu ? Gh. 
tii darrd bojaunda ? A, 









( « ) 

SHINA DIALOGUES.— 


No; closed it is, 


ne; band hanu. 

Gh. 

This medicine bring, — anu bilen are. G. 

No ; closed it is, 

= 

ne; rati djilo. 

A. 

Medicine, = jewati. A. 

Ulcers, infection, 

— 

paloni. 


[Divide itl into three parts 

To infect, 

__ 

palijokl. 

Gh. 

do, = tshe trang thd. G. 

Uye pain, 

Cough, 

= 

atshi shilan. 

ku. 

Gh. 

Divide, = bagha, A. 

Fingers crooked are, = agui tori billi. 

Cough comes. 

Heart palpitation hap¬ 
pens, 


kuzi, 

ku warn. 

lilo darr-darr bild. 

A. 

G. 

Crooked, = kingiri. A. 

Bent, doubled up, = kdli. 

Three times eat, = tshe damm kha. 

You do, till hand well be- 

= 

bio qomung bild. 

A. 

comes, viz ; Do this till 

your hand gets well, = tus the, ta hatt mishto bdje 

Vomiting, 

r —• 

tshang 

G, 

N. B .—At Daskirman [Astor territory] instead of 

Vomiting has become, 

— 

bag 

tshang beyepu. 

A. 

G. 

“ boje” “ bOzingett” was used. 

Get up quickly in the 
morning; jump out of 

Cholera, colic, 

— 

karat. 

G. 

bed and wash, lit : 
morning quick get up. 


_ 

kashi. 

A. 

from bed standing up, 

washing do, = loshtaki tshal utey khatejo 

Scab, 

== 

hao. 

Gh. 

bnnbe tamm done awaie. 

G. 



kash. 

A. 

= loshte tshal buji khatejo 

To me scab is; every 
day scratching comes, ;= 

mmjo kao haul; bar tshpkk 

hunbe tamm deono bey. A. 

(Wash) the whole body ; 

Dropsy, 


kadj eyni. 

mulish; badi. 


then spread the oint¬ 
ment over it: lit; body 
the whole—then oint- 

Pimple, 


pushek. 

G. 

ment to spread (is) 

proper, = dimm buto-phatu mahlani 

Pimple has come out. 

= 

P"U.8h. 

pushek nikaten. 

A, 

paloke awaje, G. 

= dimm buto-d mahlam 

paledno bey, A. 

Tooth ache, 

_ 

donak shilan. 

G. 

Walk a little slowly, lit ; 

Teeth pain, 

-- 

donen shilanep. 

A. 

little slow?/ walk. ?= apo tshudSe ya ; [“ Je” and 

Astori “ ie ” is an affix 

Hhenmatism, 

_ 

gashe. 

6. 

of manner] G* 

I have rheum,atismj 

= 

lamm, 

gashe didjini. 

A. 

G. 

= apo cudfe yass ; A. 

Drink water wbich is 
neither too warm nor 

Catairh, 

— 

tzupp nos. 

G. 

too cold, lit: water 
not much warm, not 


r= 

tzumoson. 

A. 

much cold drink, = wey ne bodo tato ne bodo 

sbidalo pi G. 

I have a cold. 

= 

maje tzuppnos bilos. 

G. 

= wey ne lao tato nd lao 


= 

maje tzuppnos. 

A. 

shidalo pi, A. 

Mucus of the nosp, 

= 

kuni. 


Eat neither sour, nor 

Eye "Water, tears, 

= 

ansho. 


salt, nor sweet things. 
lit : not sour, not salt, 
not sweet [ do ] not 

eat, = ne tshitto, ne padjii, ne 

The eyes, 

= 

atshi. 







( 48 ) 

SHINA BIALOGUES.—(Co»«a»erf.) 


moro ne kha, G. 

:=s na tsbitti, na luni, na mfiri 
ue kha, A. 

Don’t let your feet get 
wet; keep them dry, 
lit : feet never wet 
[ let them ] not be¬ 
come ; dry keep. £= pa kare djargann ne bey; 

shuko tshiwi, [tshord ” 

Astori] Gh. & A. 

Slippery = djargann. G. 

Wet, = ajo, G. 

When you go to sleep at 
night, throw many 
clothes over you, Uti 
at night, thou sleepest, 
clothes much throw 

over, = rato tu suey, tshlle bodo 

ajewi, G. 

= rato tu se, tshile la ajewi. A. 

Get into a good per¬ 
spiration, lit: much 

perspiration make flow, = bodo gir&m warere, G. 

= lao huluk wale A. 

Then you will, with God’s 
help, get well again, lit: 
then thou, God’s hless- 


ing with, good wilt 
become, = Ta 

tit, khuda 

fazl-sat, 


mlshto bey 

' Gb. 

— Ta 

tu, kliudain 

fazl-sate. 


mishto bey. 

A. 


CONVEPvSATION OF A PEASANT WITH A BAJA. 

Give my compliments to 
, the Raja, lit : to the 
Raja my salute cause 

to reach, =: Bajate mey jny ipie 6. 


Halloo ! good man! 
where have you come 
.from, lit: Halloo ! good 
man! thou whence bast 
come ? 


£y ! sho musha ! tu kduu 
alo ? G. 

Ala ! ahd musha, kdnu alu ? 

A. 


Sir! I have come on the 
strengh of your great 
name, lit : Sir ! your 
name taking 1 have 

come, ju ! tey nora gini alos. G. 

s=3 ju teyn nom ginite, alos A. 

On what business have 
you come ? lit: what 
business taking bast 

thou come ? := djek kromra gi klo ? G. 

= djok krom gi alo' ? A. 

Bestow on me a bit of 
land, lit: to me soil a 
bit [lukek] kindness do 
[“ let there be,” in 

Astori] = mate kdy lukek raihribani 

the G. 


= mute kuy lukek mibribarii 
bo A. 


Iv. B. T%iTceTc was described to* me as belagf equivaleu’t 
to two or three “Halls” in Panjabi which is the 
amount that three pairs of bullocks can plough in the 
year = three ploughs; but at the same time “ lukek ” 
was also explained to me as being only one day's 
jyloughmg. 


Sir, = 

I will do you service, lit: 

I, thee service will do, = 

Kindneara, present, mercy 1= 
Thanks to the Baja, = 


juj dju, dabon G. 

damdn A, 

mas tey shenari them G. 
muso tey shenari them A. 
shazde, mihribaui! G. & A. 
shukr Eajo. 


= Bate mey salam nipiar. A. 

The Baja calls thee, = Rase tube ho thean, ; the 

= Baja to thee “ halloo ” 

— does, G. 

Eajse tute eteon, lit ; the 
Raja to thee calls. A. 

Peace [be] on you, = Aa-saldm aleykum. 

On you [be] peace, — Aleykum galam. 


He has acquired a good 
name (by bis kind¬ 
ness) lit ; be has done 
name [the Hindustani 

“neyk-nam”] = namdsh thea Gh. 

= namosh than A. 


ON TIME. 

One portion of either day 

or evening, =: tshdnek. 

Sun one portion has come, 
viz: the day ia four 
hours old, =a suri tshdnak all. 















( 49 ) 

SHINA DIALOGUES.—(C'(?«if«V«Me^/.) 


[Midday] it has met 
together, = dazo bilH, 

The sun together has come= sure diazd Mi. 

Down, ^ pishin. 

The snn is going down, = sure pishin bilH. 


Gh. 

A. 


Sunset, = 

The sun has set, = 

The woman to sleep has 
begun =9 o’clock, = 


bur. 

sure bur billi. 

tshey sukeyn billi. 
tshey soakeyn billi. 


Gh 

A. 


N. B.—The women leave off spinning at about 9 o’clock 
in the evening “ time for all honest people to go to 
bed.” 

Night divided has become, 

=midnight, = riiti trang billi. 


One hour before morning, 
lit : Of morning one 
wink is, = lotshlki tugg billi. 

= lotshlki duss billi. 

Morning, = 16. 

The morning has dawned = 16 bild. 

The peaks are red=It is 

day, = tilli djill billi. 


G. 

A. 


The peaks have vanished, — tilli thilm bilej. G. 

The peaks have vanished, = tilli gejj belej [ also ‘'marag” 

in Astori for “ tham ” ] 

The White evening 
=twilight, = sheo sham. 

Moon full has become 

=full moon, = yun puri billi. 


Moon divided has become 
=half moon, = 


yun trang billi. 


Moon semicircular has 

beeome=4th quarter,= yun kh61i billi. 

Moon old has become 

=new moon, = yun shiidi billi. 

Darkness has come [in 

Ast6ri “tsin,”] = kat6sh alu. 

The Ghilghitis term the second 15 days of the month 
■‘‘the fortnight’s darkness.” 


Where not specially indicated, the Astori and Ghilghiti 
enumeration for time is iden-tical It seems, however, 
that the Ghilghitis understand the divisions of time better 
than the Astoris and Chilasis, although the Astoris are 
somewhat acquainted with the Panjabi way of reckoning 
time. Compare “ Chapter on Time” in Vocabulary. 









( 50 ) 


APPENDIX TO SHINA VOCABULARY. 


Curator of the Lahore Museum, Mr. Baden Powell, to whom I owe the cataloguing' and preservation 
fromLl^SPn curiosities, has obliged nie with the following List of Cbilasi words which he collected 

Voh^Z riT te met on a tour towards the frontier of that country. The same officer to whose drawings 

TuHiiBfLl 7 1 l owe i^ts attractiveness, has also favored me with an explanation of some Panjabi 

industrial, Zoological, and Botanical terms, with the precise English equivalents of which I was unacquainted. 


Water — wai. 

Lassi — mail, (sour milk “ lassi ” of Kaghan, &e.) 
Wheat — Giinh, corruption evidently of Gehun.) 
Fire — hagar. 

Tree — Bute, Gold = son. 

Earth (mitti) — sum. 

Grass —kath. 

Cattle —go. 

Buffalo — maishe. 

Goat — latt. 

Sheep — aile. 

Mother — aje. 

Eather — babo. 

Son — puch, 

Mountain — khun. 

Cloudysky — ado. 

Rocky — batt. 


Man — manur. 

Woman — chai. 

Wood — juk. 

Milk — dudh. 

Heaven — Asman. > Just as in Hindustan. 
“Ghee” ghi. ) 

House — gosh. 

Chapatti or bread — tiki. 

The act of patting out the flat cake “ tiki-tun.” 
Cloth (generally)—jamali. 

Woollen cloth (pattu) — Chanahri. 
a “ loongee ” —• lungi. 

Jtmiperus — chili. 

Pinus JSxcelsa — chi. 

Picea Webhiana — rrei. 

Deodar — palur. 


D.—l use the cl like your tsh ; and j as in English not as in German; the vowel ‘e’ as in German. 


Note. —It is clear that for the articles these people import or trade with they use the Hindi or down country 
words; what their own country produces they have their own names for; e. g. cotton, cloth is always imported and 
known by Hindi names, lungi &c., woollen cloth they make and call “ Chanahri ” Avhich is a peculiar word. The 
people came from Tangir, near Childs, 4 days journey below Gliilgit on the same side; 8 day’s march to Amb. 


ANIMALS. 

Bara-Singb, (lit the “twelve tyend”) Cervus elaplus whether the same in the Hills and plains I do not know. 

Markhor (wild goat) the “ snake eating” goat. 

Harri, (lark) ? 

Tshakor, (partridge) the Caccai/s C/raior of Jerdon. 

Titar, the black partridge, Franoolinus vulgaris Jerdon III. p. 558. 

Maina (Acridotheres t 7 -istis) Jerdon II. 352,) the common “ Maina.” 

Newal (weasel ?) 

Tshak-tshundar, muskrat ? 

A kind of cracker or fire work is also called by this name in the Punjab as on being lighted it runs about on 
the groundlike a rat. 


MISCELLANEOUS. 

Dupatta—a scarf worn by women, so called because made of two pieces sewn together. 

Lungi—a check-cotton cloth, worn as a waistbelt or as a turban. Excellent lungis are made at Peshawur, Ac. 
Kangni.— a small earthen vessel covered with basket work lor holding fire : carried under the clothes for warmth. 
Bajra,—a kind of millet, Penicillaria spicata. 

Sereo—Not known. 

Mak—for Makai,— Indian Corn {Zea mags.') 

Pit.—Not known. 

Sang (shell) or Shank. The large conch shell, used in old Hindu Mythology as a war trumpet and still ag 
a trumpet in religious ceremonies. Pieces of this shell are made into wristlets, and into ornament.^ of all kinds. 

Sofaida is the “ Abile” white Poplar, The species P.yhsZzyZaZa is called also by the same name. 

The white wood boxes in which Kabul grapes are imported are made of it—In Ladak and Lahul it is used for rooting 
Alii Bokhara, is a fruit tree. {Prunus domesHca var: Bokharensis) and as dried fruit, the primes imported from 
Kabul and e’sewhere. The dark variety of plum is sometimes grown in the plains (cultivated.) 

Phalc or Phag is the wild fig, Ficus caricoides (called by that name in Kaghan and about that region of country 
(Anjir of plains) or Phagwari. 










[ The following words were collected by my Munshi, Ghulam Nabi. They are all Ghilghiti 
and were written down by him in the Arabic characters on the right of this page. ] 


English. 

Ghilghiti. 


Cap, 

khoi, ,.J 

1 

Turban, ... 

thato. 

yV 

Jacket, 

kurtani, ,.V 


Coat, 

pheren. 

\^j\i 1 

Waistcoat, 

nimtenn. 


Girdle, 

dagbano. 


Dupatta, [a kind) 
of scarf,] ) 

djuli, 

! 

Sheets, 

lahun. 


Trowsers, 

zuneli, ... 


Strings of drawers,... 

ghuski, (?) ... 


Stockings, 

djurab. 


Gloves, 

pandja, 


Place for buttoning) 
a jacket, ...) 

geri. 

! 

Sleeves, 

boyin. 

' Jy- j 

Lappets, 

muni. 


Tshogha, (mantle, ) 
long gown, 3 

shuqa. 

1 . \ 

Quilt, 

jaji kosh. 


Pelt, (namda,) 

jkhamu. 

1 

Pillow, 

unukish. 


Handkerchief, 

laqpiss. 


Red forehead-band. 

jkuli. 

' 

Carpet, (made of> 
cotton,) ) ■■■ 

'shatrandji, ... 


Check-cotton cloth,") 
[lungi,] 3 

lungi. 

1 

Langoti, (an apology) 
for trowsers,) j 

tshakoti. 

1 

Persian carpet, ") 
(made of wool,) 3 *“ 

qalin. 

1 

Curl-ribbons. 

bdno, 

■ 

Shawl, 

bafril djoli, ... 


Petticoat, 

peyshuwul, | 


Shoes, 

kupsha, 

1 

1 

V 


English. 


Loose sort of drawers, 
Shoulder strap 


Ghilghiti. 


shawalak, 
az6q, ? 


ORNAMENTS. 
Bangles, ...kau, 

Ring, ...borono, 

Necklace, ? ...shotrokao, 
Ear-pendants, ... ^tshuli, 

Earring, ..Jghashi, (?) 

Arm-ring, ...ka, 

Silver amulet chain, tomar, 
Large earring, ... ghashi, 














MISCELLANEOUS. 


Iron clubs, 

Ramrod, 

A Karat called) 

Ratti, j **■ 

Tshina, [millet,] ... 

Kangni, [a small) 
millet,] r*' 

Bajera, [akind of) 
miUet ?] S 

Sereo, do. do. ... 

Mak, [Indian corn,] 

Knife, 

Large knife, 

Jackal, ...shal. 

Deer, ...rdntsh. 

Small lizard, ...kerkili, 

Mangoose, Weasel, 

(Newil,) j 

Mouse, ...muyini, 

Bat, [tshaktshunder,] dnmumiu. 
Ticks, [tshitsher,] ...belu. 
Back, .. pito, 


daphus, 

shell, 

namu*, 

anu, 

firpitt, 

bukakk, 

f danghari-) 
(gan6, j 

bilai, 

khat4r, 




cj:y 

I” ^ 

* 

hi 


Note.— What my Muushi rendered by c a"*! c were probably only indistinct utterances of his Ghilghiti informant. 
































[§ii©aDLLir© ©iF /Si Tr®[w]i^ 



IN 




"DARmsf an; KASHMIR, Ll'I'tl.K TIBET,.LADAK,. 

- ZANSKAR &c.,” 


IN FIVE VOLUMES 


Chevalier l)i-. LElTNEIl, 

D 

LATE OSI A MISSION 0? LINGUISTIU DISCOVERT, BY OIlDZU'OF THE PANJAB GO\T/liNMENiV 

PRINiJIr’AL OF THE GOVERNMENT IPLLEGE/LAHORE^ AND REGISTRAR OF THE PANJA]} 

HNlVERSriY COLLEGE: 

KNIGHT'OF THE ORDER OF ITIE IRON CROiVN OF AUSTRIA;: aLSO DECORATED'BY THE Em'peROR OF GEITMaNY 

HON. FELLOW OF KING’S COLLEGE, LONDON, AND LATE PROFE-^SOtt OF'ARABIC 
1 and MUHAMMADaW LA\T at kTNG’S COLLEGE, LONDON Ac. Ac. 

LATE FIRST (:L.ASS INnUIPRETER TO TIIE BRItTsU COMMISSA’RIAT DURING THE RUSSIAN WAR' (1855A0B 
FOUNDER dr'MEMBER OF SEVERAL LITERARY INSTITUTIONS -IN INDIA AND EUROPE.. 


/V .a; 
* 


14% 

THE LANGiJAGES ANJO KACICS OF DAKDISFAN. 

11 aa. • 


l.egends, Hitldle.s^ Proverbs,, rabies, Customs,' Son^s^ 
Heliuion, Government and Divisions 


.f ‘ : y / 0((r^ 

' ■ I J a ) 


of the ShimiT race.. 


k' 


/ / /‘ 


history of t 

ENCROACHMENTS OF KASHMII 

ON DARDISTAN. 




hidian I'vhUc Opinion Pfcst. 

AND 

Messrs. TkfhxeR & Co. 60, Puternoisler Rot/'. 
LONDON. 


r . . 


1878. 

V ; Nine Rupees per copy 














































»>;.■ ¥s 




■ *•'■ ■ •_ ^ %' ; / ■; ; 


V' 



s ^ ♦ • 


'• '’j •'•v.i* 


.'i 


. • S' 



' / ■ 


• \ 




• ,5 


r r^'- f ., 

^N*' - >‘.V i«- '..••• ^ ^ - ■..- ^ • 


iLr* i.%^^ .V‘, 


' s. 






N 

-- i 




'• ,r.'-|r , . ' - 

fl at :■ A^r v*- • 

^ *' ti,- 



• ' I ^ ; * -uy(L,> 



Se’J ■' * 






■ ' ^ y 




r' ♦ : 


^4 


.-%' * 


•v -T'. 


^ rv; .-- 


V » . 

'AW 

.»• • 

* 

- 

,« • 


M': >‘ ; 





. ,. > -• 








■' 


• ^^.- 










A- 


-T 




'S 



i';,: 


■•;»*%■ 0 




4 


'/. . ' 




L' • JL JL • f 




':^^m r .-^ A-- ■ 




' i ^ 








-r 




y, ^ ^w\ / /»V 

{V^ A. . 


.r 




>. 


r 


•': ■ 


# :r r y 

. -i. ^ 

'»■ x 










^ ^ ' 


'•' ■• ;^& r •• T-V ^'•- •• • 

. riy v' ^ f . / .'■♦ v ^ " ««,->•, 

^ #■ A• ‘ /"■ .r‘ y 4: ^ ■ ■ *■' •■ - ■^ ^ 

r'.^; .y»^‘ . ■ V'r ry-'ii- * 



'• r 


>/ 


\ 


'.." 1 ^ 4 .; ■ .:/-• / . r‘:f4A ■■ ■/'. '4% ‘' 

gfc :- '- : '* -« Wi^-^':- ' .■:rt‘‘. - - *:.- 


^’ - ' } '■ /,'■;' '=^'4:>■•■•. 


',•>> _-J 





“r >? 


.-•*^-rS. 





'.ti 


..A ' > 


.5*^ 




4 - 

iJt Z 




■ •• ’v 


y^'- ■ S' - 


■ 'P' '*^‘. ' • 

>s._. ,^ - 


• ,.¥‘>ii. 




Mi\r 




















EXTRACT FROM PREFACE TO PART L 


As several years Rave passed since the pablication of Part I. of Dardistan, an extract 
from its Preface may be useful in explaining the nature of the work on which I am engaged. 
“ The first volume “ The races and languages of Dardistan,” was composed under considerable 
difficulties. The Punjab Government could only afford me leave for the “ Special Mission” on 
which I was deputed, between the 6tli of August and the 20th of October 1866. [ Kashmir I 
had visited in 1865 and again in 1866. Ladak, &c., I had also already visited. ] During that 
period I had to make generally two, and sometimes three, marches a day, [from 15 to 35 miles] 
mostly on foot, over mountainous country, a portion of which v.'as the scene of frontier war¬ 
fare. I found that the ferocity of the people of Dardistan had been exaggerated, but moving 
on unknown soil, I had to take every precaution, Three weeks also of the short leave which I 

had were devoted to searching after the remains of my friend Mr. H. Cowie, who, together 
with two followers, had perished on a tour through Ladak &c., which I had terminated on the 
1st of July of the same year. I may, however, say that whatever my contribution to philolo¬ 
gical science may be worth I literally never wasted a single waking hour during my tour. Sur- 
rpunded by enemies, often thirsty, hungry and without shelter, I endeavoured to acquire from 
semi-savages what have hitherto been [with the exception of a few words] entirely unknown 
languages. The Dardus have no written character. After acquiring the most necessary words 
I used to put simple questions to my new acquaintances and endeavour to elicit the Gram¬ 
matical forms which I required in their replies. I need not dwell on the many disappointments 
which this endeavour entailed. Often when almost certain of a particular tense &c. &c., I would 
discover that my informants had either mistaken the question, been unable to answer it or had in 
reply made use of an idiom. Two Shins accompanied me to the Punjab where they stayed for 
a few months and to this circumstances I owe the correction of the Shina portion of the book. 
(Since then another Gilgiti, four Kafirs and two Chilasis have entered my service). On the 
whole, I am inclined to think that by far the greater portion of the book is correct. The 
arrangement, I am aware, is not systematic throughout, but I would beg my critics to remember 
that, even such as it is, it is a great improvement on the scattered Memos likely to be made by a 
traveller in those regions. Scarcely back from the tour I found myself in the midst of work. 
Fully occupied by official, editorial and other literary duties it is not to be wondered at that the 
present work exhibits some signs of a hasty performance. 

The spelling adopted in this book is generally as in German, but in consequence of want 
of sufficient or proper type the following signs:—, or ' have often been made to do service for 
one another.* I may state that “ th” “ph”‘‘kh” are always to be read diacritically. [ ] 

encloses either the sentence in which the particular word referred to is contained or is a doubtful 
word. Signs of interrogation either mean that the word is very doubtful or that the explana¬ 
tion will be found further on.” 

* Indeed there are not enough “ signs ” at the Lahore presses to accentuats all the words and I must, therefore, 
postpone the publication of an accurate edition to a possible future of literary ease iu Europe. 





INTRODUCTION TO PART III. 


To any one interested in the remnants of an ancient civilization, the absorption of the 
Dard races which is now going on is naturally a melancholy event. The legends and songs which 
I collected at Gilgit in 1866 will not live for many generations after most of its inhabitants have 
been dispersed to more savage or more ^‘orthodox” regions, or have completely come under 
foreign rule. The Muhammadan Afghans will encroach on the inhabitants of the Hindu Kush, 
till the last blue-eyed “ Kafir ” girl has been sold into slavery (perhaps by her own father as an 
act of propitiation of his Muslim neighbour) or till the monotony of Islam has smothered the 
national life which resisted the attacks of Timur. 

The material which I have collected, although abundant, is not complete. 1 will, 
however, no longer delay its publication in the hope that more and more accurate information 
may yet reach me. If it does, I can always “ add ” “ explain ” or “ correct.” If I do not 
hasten to publish the information which I still have, it may share the fate of the MSS, which 
exposure has already rendered illegible.* Circumstances may also arise which will leave these 
fragmentary records as the only ones, regarding races which are disappearing. The interests of 
science require that I should publish what I have, at whatever cost to an Author’s wish to offer 
something complete and in an attractive form. 

Therefore, rather than allow the material of 1866 to perish, to which I have had 
the opportunity of largely adding in 1872, I am compelled to publish it ( with the addition of 
copious notes) almost in the form in which I first committed it to writing. My ofiicial work is 
heavy and various, and I can obtain no leave from Government to elaborate the results of a 
mission on which it sent me in 1866. I am much indebted to the learned world for their recep¬ 
tion of Parts I. and II. of my Dardistan, some years ago, and am very grateful to those Societies 
and Savans in England wdio memorialized the Home Government in 1869 to grant me leave to 
finish my book, which under present circumstances, can only come out in fragments and at 
uncertain periods. 

The unfortunate termination of Mr. Hayward’s mission has also influenced my de¬ 
cision to “ publish ” as soon as possible. This gentleman, instead of being provided with Parts 
I. and II. of Dardistan, was forced into the position of being, in 1870, an original explorer on 
behalf of the Geographical Society, of what had, to a great extent, already been treated with 
considerable minuteness by myself in 1866. He was thus obliged to go over the same ground, 
as far as he could, in the very brief Vocabularies which he collected. He was not a philologist, but 
he might have studied with advantage my Dardu ‘‘ Vocabularies and Dialogues” previous to start¬ 
ing on his expedition and then would have been enabled to have added something to our knowledge 
of one or the other of the Dard languages. It is not likely that Dardistan will soon again be 

* Some of my notes, which would have recalled observations, had I been able to write them out in 1867, are now 
meaningless to me. A few songs, &a., &a., written down in pencil, have become obliterated eitlier by exposure during the tour 
or lapse of time, and if I wish to save the bulk of the material which I have collected, I must be prepared to sacrifice any literary 
vanity which 1 may have and merely put my “ Dardistan ’’ into a printed form for future elaboration, either by myself or soma 
,other enquirer. 





visited, but in any case, it is necessary that future explorers should possess, as a starting point, all 
that has been collected by their predecessors, however imperfect that information may be, I believe 
however, that considering the difficulties of investigating the history &c. of semi-savage tribes, in¬ 
formation is afforded on all points of any importance in the following pages. I have to add that 
the Legends, Fables and a few pages of the Chapter on the “ Manners of the Dards ” have already 
been published in the “ Indian, Antiquary ^ 



LIST OF CONTENTS. 


I.—DAEDU LEGENDS . 

A.—DEMOKS-Tatsh . 

1. The Wedding of Demons . 

Song of the mother of the demon . 

2. The demon’s present of Coal is turned into Gold 

Another song of the mother-demon. 


page 

ft 

V 


1 to U 

1 

1 


ff 

M 


2 

3 

4 


B.—Eaieies “ Baeai.” 

1. The Sportsman and the castle of the Dairies .... „ 4 

2. The Dairy and her Human Lover. ,, 5 


C- —WizAEDS. Dayall,...... 

D.—Histoeical Legend of the Oeigin of Giigit . 

The Cannibal Tyrant. 

The incarnation of the Dairy for the delivery of Giigit. 

Marriage of the deliverer vrith the Tyrant’s Daughter . 

Destruction of the Tyrant and abolition of human sacrifices . 

National Commemoration of the event . 

A curious domestic incident and Song . . 

Song of.defianee of the rebel peasant levelling the Tyrant’s Castle. 
Amusements during the Nauroz . 


It 


5 




6 to 12 

7 


>y 


i 


3> 


?J 

}' 

if 


8 

9 

10 

10 

11 

12 


E. —Legends eelating to Animals. 

1. A Bear encourages a Woman to spin . 

2. A Bear marries a girl. 

3. Bears are the offspring of an impecunious debtor . 

4. The Bear dodges the One-eyed Man . 

5- The Wedding festival of Bears . 

6. The Dlying Porcupine ... 

7 . The fight between the Wolves and the Bear who dug their grave. 


i) 

>) 

f) 


12 to 14 
12 
12 
12 


»» 


13 

13 

13 




14 


II.—BIDDLES, PEOYERBS AND DABLES 


15 to 18 


A—Biddles . i c; 

B. —Peoveebs ... „ 16 


C. —Dables ... 

The WOman and the Hen. 

The Sparrow and the Mountain ... 
The Bat supporting the Dirmanent 

The Drog in a dilemma .. 

The Dox and the Universe . 

The Dox and the Pomegranate. 


„ 17 & 18 

17 

„ 17 


» 

>» 

>] 


18 

18 

18 






































[ « ] 


III.— SONGS (text, translation and notes) .. . 

1. Tlie Gilgit Queen and the Moguls ... 

2. Gilgit War Song. . .. 

3. Lament for the absent Gilgit Warrior . . 

4. Old National Shina Song . 

5 The deserted -wife and the faithless husband .. 

6. The Jilted Lover’s Dream. (Astori Dialect) . 

7. Modern Astori Song .. 

Gubaizi Songs ..... 

8. Guraizi Hunting Seng .... . 

9. Praise of the Conqueror Sher Shah Ali Shah, (in Guraizi) 

Id. CniLASi Songs, (Message to a Sweetheart) . . . 

H. Quarrel between brothers . 

12. Transitoriuess of the world . .. 

A prayer of the Bashgeli Kafirs . . .. . 


page 

)> 


19 to 28 
19 


» 


19 


o 


20 

20 

21 


I) 

>» 

II 


22 

23 

24 to 26 


91 

99 

99 


25 

26 
27 


99 


27 


99 

19 


27 

28 


IV.—MANNERS, RELIGION, GOVERNMENT, &c. 

(a ).—Amusements.. 

(5).—Beverages ... 

(c) .—Birth Ceremonies. 

(d) .—Marriage ........ 

Invitation to the Bride. (A Song) . 

(e) ,—Funerals ... 

(0 —Holydays .. 

—The Religious Ideas of the Dards . 

—Forms of Government among the Dards 

(i) .—Habitations ... 

(j) .—Divisions of the Dard Races . 


„ 29 to 48 


99 


29 


if 

3f 

$9 

ft 

tf 


32 

33 

34 

36 

37 


I9 

99 


38 

40 


II 


42 


fi 


44 


ff 


45 


V.—HISTORY OF THE WARS WITH KASHMIR 


49 to 77 


I_Struggles for the conquest of Chilas . 

It.—War with Gauhar Amau for the possession of Gilgit . 

Ill_^Far on Tasiu and the Massacre of its inhabitants. [1860-63J 

IV—War with Nagyr and Hunza. [1864-66] . 

V.— War with Dareyl [Taghistan] 1866. 

VI—Present state of Mir \ali. 

vit.—Mulk Aman .. • 

via,—Mutineers of 1857 in the Maharajah’s Army . 

IS.—Personal Observations during the War oflS66 . 


tf 

jy 

yy 


49 

58 

65 


I, 68 


M 


70 

73 


19 

II 


74 

76 


91 


77 


VI— GENEALOGY OF THE GILGIT, YASIN, CHITRAL, NAGYfi, HUNZA, 

AND OTHER DYNAST1ES*'SINCE 1800. » 78 to 80 


if 

i? 


I. — Gilgit Dynasty 
ir,— Yasin Dyuasty 


78 

78 











































[ III ] 


III, —Cliitral or ‘‘ Slmli Kathoria” Dynasty. page 79 

IT. —The names of the principal chiefs of the Chilasis and of the 

Yaghistanis {vide History of Wars with Kashmir) .. „ 

T.— Nagyr . .. 80 


Ti. —Hunza ... . „ 8o 

VII. —Badakhshan..... „ 80 

VIII. —Dir...„ 80 


VII.—ROUGH CHRONOLOGICAL SKETCH OF THE HISTORY OF 
DAEDISTAN SINCE 1800 . 

VIII.—HISTORICAL APPENDIX (with notes by the Author) .. 

1. Note on Kylas and its inhabitants . 

Captain Ommaney’s Report on Chilas . 

2. Notes on Gilgit Gauhar Aman, &c. &c. 

3. Mr. Hayward’s expedition and account of the Yasin Massacre ... 

4. General Cunningham’s reference to the Dards . . 

5. Mr. Vigne’s refertnces to the Dards . 

6. A fev/ anecdotes about Gauhar Aman . 


„ 81 to 86 

„ 87 to 107 

„ 87 to 92 

3) 93 

,, 94 to 97 

„ 97 to 101 

„ 101 to 102 
„ 103 to 107 


Dr. Leitner’s forthcoming publications 
Dr. Leitner’s past publications. 


„ 107 to lOS 
„ 108 to 109 




















I. DAEDU LEGENDS. 

\_Committed to writing for {he first time in 1866 from the dictation of Dards, This race has 

no loritlen character of its own.'] 

A.— DEMONS=YATSH * 

Demons are of a gigantic size, and have only one eye which is on the forehead. They 
used to rule over the mountains and oppose the cultivation of the soil by man. They often 
dragged people away into their recesses, Since the adoption of the Muhammadan religion, the 
Demons have relinquished their possessions, and only occasionally trouble the believers. 

They do not walk by day, but confine themselves to promenading at night. A spot 
is shown near Astor at a village called Bulent, where five large mounds are pointed out which have 
somewhat the shape of huge baskets. Their existence is explained as follows. A Zemindar 
[cultivator] at Grukot, a village further on, on the Kashmir road, had with great trouble sifted his 
grain for storing, and had put it into baskets and sacks. He then went away. The Demons came— 
five in number,—carrying huge leather sacks into which they put the grain. They then went to 
a place which is still pointed out and called ^^Gu,e Gutume Yatsheyn gauboki,” or ‘‘The place of 
the demons’ loads at the hollow ”—Gue being the Shina name for the present village of Grukdt- 
■There they brought up a huge flat stone—which is still shown—and made it into a kind of pan 
“ tawa ” for the preparation of bread. But the morning dawned and obliged them to disappear; 
they converted the sacks and their contents into earthen mounds which have the shape of 
baskets and are still shown. 

1.—THE WEDDING OE DEMONS. 

“■A Shikari [sportsman] was once hunting in the hills, He had taken provisions with 
him for five days. On the sixth day he found himself without any food. Excited and fatigued 
by his fruitless expedition he wandered into the deepest mountain recesses, careless whither 
he went as long as he could find water to assuage his thirst, and a few wild berries to 
allay his hunger. Even that search was unsuccessful and, tired and hungr 7 , he endeavoured 
to compose himself to sleep. Even that comfort was denied him, and nearly maddened with 
his situation he again arose and looked around him. It was the first or second hour of night 
and at a short distance he descried a large fire blazing a most cheerful welcome to the 
hungry, and now chilled, wanderer. He approached it quietly, hoping to meet some other 
sportsman who might provide him with food. Coming near the fire he saw a very large 
and curious assembly of giants eating, drinking and singing. In great terror he wanted 
to make his way back, when one of the assembly who had a squint in his eye got up for 
the purpose of fetching water for the others. He overtook him, and asked him 


* “ Yatsh ” means “ bad ” in Kasbmiri. 



( 2 ) 


whether he was a “ child of man.” Half dead with terror he scarcely could answer 
that he was, when the Demon invited him to join them at the meeting which was described 
to be a wedding party. The Shikari replied “ You are a Demon and will destroy me ; ” on 
which the spirit took an oath hy the sun and the moon, that he certainly would not do so. 
He then hid him under a bush and went back with the water. He had scarcely returned 
when a plant was torn out of the ground and a small aperture was made into which the giants 
managed to throw all their property, and, gradually making themselves thinner and thinner, 
themselves vanished into the ground through it. Our sportsman was then taken by the hand 
by the friendly demon, and, before he knew how, he himself glided through the hole and found 
himself in a huge apartment which was splendidly illuminated. He was placed in a corner, 
where he would not be observed. He received some food and gazed in mute astonishment on 
the assembled spirits. At last, he saw the mother of the bride taking her daughter’s head into 
her lap and weeping bitterly at the prospect of her departure into another household. Unable 
to control her grief, and in compliance with an old Shin custom she began the singing of the 
evening by launching into the following strains- 


SONG OF THE MOTHER. 


OEIGINAL. 


Ajjeyn Birdni * mey palise, 

(Thy) mother’s Birani! my little darling 
June Buldar Buishie 

[Whilst] Here at Buldar Biitshe 
Iddyeri Phail Tshdtshe 

The Nagari (of race) Phall Tshatshe 
Teyn Mirlcdn mdlose 

Thy Mirkan father-from 

Sdtti Yaheo wey ho! Shadu Malik hojum theum. 

Seven rivers’ water be ! Shadu Malik a going will make, 
Tey Mirkann malo Tshe gi huge. 

Thy, Mirkann, father, Now ghee will distribute. 


shikh saney, 

ornaments will wear, 

angai tapp hey hani, 

the heavens dark will become, 

Kani mirdni in, 

of Khans the prince will come, 

tshe gum hageg, 

new corn will be distributed. 


TEANSLATION. 

“ Oh Birani, thy mother’s own ; thou little darling wilt wear ornaments, whilst to 
me, who will remain here at Buldar Butshe, the heavens will appear dark. The prince of Lords 
of Phall Tshatshe race is coming from Nagyr and Mirkann, thy father, now distributes corn, 
[as an act of welcome.] 


* The father’s name was Mir Khan. 

The daughter's „ ,, Birani. 

The bridegroom’s name was Shadu Malik of Nagyr of Phall Tshatshe race and the place of the wedding was 
Buldar Butshe. 






( 3 ) 

Be (as fraitfiil and pleasant) as the water of seven rivers, for Shadu Malik [the prince] 
is determined to start, and now thy father Mirkann is distributing ghee [as a compliment to 
the departing guest.] 


The Shikari began to enjoy the scene and would have liked to have stayed, but his 
squinting friend told him now that he could not be allowed to remain any longer. So he got up, 
but before again vanishing through the above mentioned aperture into the human world he took 
a good look at the Demons. To his astonishment he beheld on the shoulders of one a shawl, 
whicli he had safely left at home. Another held his gun ; a third was eating out of his 
own dishes; some had his many-coloured stockings on, and another disported himself in 
Pidjamas [drawers] which he only ventured to put on, on great occasions. He also saw many ot 
the things that had excited his admiration among the property of his neighbours in his native 
■village being most familiarly used by the Demons. He scarcely could be got to move away, 
but his friendly guide took hold of him and brought him again to the place where he had 
first met him- On taking leave he gave him three loaves of bread. As his village was far 
off he consumed two of the loaves on the road. On reaching his home he found his father who 
had been getting rather anxious at his prolonged absence. To him he told all that had 
happened and showed him the remaining loaf of which the old man ate half. His mother, 
a good housewife, took the remaining half and threw it into a large granary where, as it was 
the season of Shard (autumn) a sufficient store of flour had been placed for the use of the 
family during the winter. Strange to say, that half loaf brought luck, for demons mean it 
sometimes kindly to the children of men and only hurt them when they consider themselves 
offended. The granary remained always full and the people of the village rejoiced with the 
family, for they,were liked and were good people- It also should be told that as soon as 
the Shikari came home he looked after his costly shawl, dishes, and clothes, but he found all 
in its proper place and perfectly uninjured. On enquiring amongst his neighbours he also 
found that they too had not lost anything. He was much astonished at all this till an 
old woman who had a great reputation for wisdom told him that this was the custom of 
demons and that they invariably borrowed the property of mankind for their weddings and as 
invariably restored it. On occasions of rejoicings amongst them they felt kindly towards 
mankind ” Thus ends one of the prettiest tales that I have ever heard- 


2.--THE DEMON’S PEESENT OF COALS IS TURNED INTO GOLD. 

Something similar to what has just been related is said to have happened 
at Doyur on the road from Ghilgit to Nagyr. A man of the name of Phuko had a 
son, named Laskirr, who, one day, going out to fetch water was caught by a Yatsh 
who tore up a plant [“ reeds ”?] “ phurii” and entered with the lad into the fissure which was 
thereby created. He brought him to a large palace in which a number of gobffns, male and female 




( 4 . ) 

were diverting themselves. He there saw all the valuables of the inhabitants of his village. 
A wedding was being celebrated and the mother sang : 

Gum bage dey, Buduley Khatiini. 

Gum bage dey, huha huha !! 

Gi bage dey, Buduley Khatunise. 

G1 bage dey, huha huha !! 

M5tz bage dey, Buduley Khatuni. 

Motz bage dey, huha huha !! 

Mo >; „ j, &c., &Q, 

TEANSLATION. 

Corn is being distributed, daughter of Budul. 

Corn is being distributed, hurrah! hurrah! {Chorus.) 

Ghee is being distributed, &c. &c. {Chorus.) 

Meat is being distributed, &c. &c. ( Chorus,) 

Wine is being distributed, &c. &c. r&c. &c. {Chorus.) 


On his departure, the demon gave him a sackful of coals and conducted him, through the 
aperture made by the tearing up of the reed, towards his village. The moment the demon 
had left, the boy emptied the sack of the coals and went home, when he told his father what 
had happened. In the emptied sack they found a small bit of coal which as soon as they 
touched it became a gold coin, very much to the regret of the boy’s father who would have 
liked his son to have brought home the whole sackful- 

B.—» BARAI ” ” PERIS ” “ FAIRIES- ” 

They are handsome, in contradistinction to the Yatsh or Demons, and stronger ; 
they have a beautiful castle on the top of the Nanga Parbat or Dyarmul (so called from being 
inaccessible). This castle is made of crystal, and the people fancy they can see it. They call 
it “ Shell-batte-kot ” or “ Castle of Glass-stone.” 

1. THE SPORTSMAN AND THE CASTLE OF THE FAIRIES. 

Once a sportsman ventured up the Nanga Parbat. To his surprize he found 
no difficulty, and venturing farther and farther he, at last, reached tlie top- There he 
saw a beautiful castle made of glass and pushing one of the doors he entered it, and 
found himself in a most magnificent apartment. Through it he saw an open space that 
appeared to be the garden of the castle, but there was in it only one tree of excessive height 
and which was entirely composed of pearls and corals. The delighted sportsman filled his 
sack in which he carried his corn and left the place hoping to enrich himself by the sale of 
the pearls. As he was going out of the door he saw an innumerable crowd of serpents 
following him. In his agitation he shouldered the sack and attempted to run, when a pearl fell 








( 5 ) 

out This a serpent at once swallowed and disappeared. The sportsman, glad to get rid of his 
pursuers at any price, threw pearl after pearl to them and in every case it had the desired effect. 
At last, only one serpent remained, but for her [ a fairy in that shape ? ] he found no pearl and, 
urged on by fear, he hastened to his village Tarsing, which is at the very foot of the Nanga 
Parbat. On entering his house he found it in great agitation ; bread was being distributed to 
the poor as they do at funerals, for his family had given him up as lost. The serpent still 
followed and stopped at the door. In despair, the man threw the corn-sack at her, when lo ! 
a pearl glided out, which was eagerly swallowed by the serpent which immediately disappeared. 
However, the man was not the same being as before. He was ill for days and in about a 
fortnight after the events narrated, died, for fairies never forgive a man who has surprised 
their secrets. 


2. THE PAIRY WHO PUNISHED HER HUMAN LOVER. 

It is not believed in Astor that fairies ever marry human beings, but in Ghilghit 
there is a legend to that effect. A famous sportsman, Kiba Lori, who never returned empty- 
handed from any excursion, kept company with a fairy to whom he was deeply attached. 
Once in the hot weather the fairy said to him not to go out shooting, during “ the seven days of 
the summer,” “ Caniculars” which are called “ Barda,” and are supposed to be the hottest days 
iu Dardistan. “ I am,” said she, “ obliged to leave you for that period and, mind, you do not 
follow me.” The sportsman promised obedience and the fairy vanished, saying that he would 
certainly die if he attempted to follow her. Our love-intoxicated Nimrod, however, could not 
endure her absence. On the fourth day he shouldered his gnu and went out with the hope of 
meeting her. Crossing a range he came upon a plain where he saw an immense gathering of 
game of all sorts and his beloved fairy milching a “ Kill” [markhor] and gathering the milk into 
a silver vessel. The noise which Kiba Lori made caused the animal to start and to strike out with 
its legs, which upset the silver vessel. The fairy looked up, and to her anger beheld the 
disobedient lover. She went up to him and, after reproaching him, struck him in the face. 
But she had scarcely done so when despair mastered her heart, and she cried out in the deepest 
ano-uish, that “ he now must die within four days ” “ However,” she said, “ do shoot one of these 
animals, so that people may not say that you have returned empty-handed. ’ The poor man 
returned crest-fallen to his home, laid down and died on the fourth day. 

C.—DAYALL = WIZARDS AND WITCHES- 

The gift of second sight or rather the intercourse with fairies is confined to a few families 
in wliieh it bs hereditary. The Wizard is made to inhale the fumes of a fire 
which is lit with the wood of the (Panjabi=Padam) a kind of firwood which gives 

much smoke. Into the fire the milk of a white sheep or goat is poured. The wizard inhales 
the smoke till he apparently becomes insensible. He is then taken on the lap of one of the 
spectators who sings a song which restores him to his senses. In the meanwhile, a goat is 


* Elsewhere called “ tsM.’ 







( -6 ) 


slaughtered and the moment the fortune-teller jumps up, its bleeding neck is presented to 
him which he sucks as long as a drop remains. The assembled musicians then strike up 
a great noise and the wizard rushes about in the circle which is formed round him and 
talks unintelligibly. The fairy then appears at some distance and sings, which, however, only 
the wizard hears. He then communicates her sayings in a song to one of the musicians who 
explains its meaning to the people. The wizard is called upon to foretell events and to give 
advice in cases of illness, &c. &c. The people believe that in ancient times these Dayalls 
invariably spoke correctly, but that now scarcely one saying in a hundred turns out to be 
true. Wizards do not now make a livelihood by their talent, which is considered its own 
reward. 


There are few Legends so exqiiisite as the one which chronicles the origin 
or rather the rise of Ghilghit, The traditions regarding Alexander the Great, which Vigne 
and others have imagined to exist among the people of Dardistan, are unknown to, at 
any rate, the Shind race, excepting in so far as any Munshi accompanying the Maharajah’s 
troops may, perhaps, accidentally have referred to in conversation with a Shin. Any 
such information would have been derived from the Sakandarnama of Nizami and 
would, therefore, possess no original value. There exist no ruins, as far as I have 
gone, to point to an occupation of Dardistan by the soldiers of Alexander. The following 
legend, however, which not only lives in the memories of all the Shin people, whether they be 
Chilasis, Astoris, Ghilgitis, or Brokhpd [the latter as I discovered living actually side by 
side with the Baltis in Little Tibet] but which also an annual festival commemorates, is not 
devoid of interest from either an historical or a purely literary point of view. 


D.—HISTORICAL LEGEND OF THE ORIGIN OF GHILGHIT. 

“ Once upon a time there lived a race at Ghilghit whose origin is uncertain. Whether 
they sprung from the soil or had immigrated from a distant region is doubtful; so much is 
believed that they were Gayupi,—spontaneous, aborigines, unknown. Over them ruled a 
monarch who was a descendant of the evil spirits, the Yatsh, who terrorized over the world. His 
name was Shiribadatt, and he resided at a castle in front of which was a cour.se for the perfor¬ 
mance of the manly game of Polo [described elsewhere]. His tastes were capricious, and in 
every one of his actions his fiendish origin could be discerned. The natives bore his rule with 
resignation, for what could they effect against a monarch at whose command even magic aids 
were placed? However, the country was rendered fertile, and round the capital bloomed attrac, 
tive gardens. 

“The heavens, or rather the virtuous Peris, at last grew tired of his tyranny, for he had 
crowned his iniquities hy indulging iu a propensity for cannibalism. This taste had been develop, 
ed by an accident. One day his cook brought him some mutton broth, the like of which he had 
never tasted. After much inquiry as to the nature of the food on which the sheep had been 
brought up, it was eventually traced to an old woman, its first owner. She stated that her child 




( 7 ) 


and the sheep were born on the same day, and losing the former, she had consoled herself by 
suckling the latter. This was a revelation to the tyrant. He had discovered the secret of the 
palatability of the broth, and was determined to have a never-ending supply of it. So he ordered 
that his kitchen should be regularly provided with children of a tender age, whose flesh, when 
converted into broth, would remind him of the exquisite dish he had once so much relished. This 
cruel order was carried out. The people of the country were dismayed at such a state of things, 
and sought slightly to improve it by sacrificing, in the first place, all orphans and children of 
neighbouring tribes! The tyrant, however, was insatiable, and soon was his cruelty felt by 
many families at Ghilghit, who were compelled to give up their children to slaughter. 

“ Relief came at last. At the top of the mountain Ko, which it takes a day to ascend, and 
which overlooks the village of Doyur, below Ghilghit, on the other side of the river, appeared three 
figures. They looked like men, but much more strong and handsome. In their arra.s 
they carried bows and arrows, and turning their eyes in the direction of Doyur, they 
perceived innumerable flocks of sheep and cattle grazing on a prairie between that village 
and the foot of the mountain. The strangers were fairies, and had come [perhaps from Nagyr ?’{ 
to this region with the view of ridding Ghilghit of the monster that ruled over it. However, 
this intention was confined to the two elder ones. The three strangers were brothers, and none of 
them had been born at the same time. It was their intention to make Azru Shemsher, the youngest. 
Rajah of Ghilghit, and, in order to achieve their purpose, they hit upon the following plan. On the 
already noticed prairie, which is called Didinge, a sportive calf was gambolling towards and away 
from its mother. It was the pride of its owner, and its brilliant red colour could be seen from 
a distance. ‘Let us see who is the best marksman,’ exclaimed the eldest, and, saying this, he shot 
an arrow in the direction of the calf, but missed his aim. The second brother also tried to hit if, 
but also failed. At last, Azru Shemsher, wfio took a deep interest in the sport, shot his arrow, 
which pierced the poor animal from side to side and killed it. The brothers, whilst descending, 
congratulated Azru on his sportsmanship, and on arriving at the spot where the calf was lying, 
proceeded to cut its throat and to take out from its body the titbits^ namely the kidneys, and the 
liver. 

They then roasted these delicacies, and invited Azru to partake of them first. He 
respectfully declined, on the ground of his y mth, but they urged him to do so, ‘ in order,’ they 
said, ‘ to reward you for such an excellent shot.’ Scarcely had the meat touched the Ups of Azru 
than the brothers got up, and, vanishing into the air, called out, ‘ Brother ! you have touched 
impure food, which Peris never should eat, and we have made use of your ignorance of this law, 
because we want to make you a human being * who shall rule over Ghilghit; remain therefore at 
Doyur.’ Azru, in deep grief at the separation, cried, ‘Why remain at Doyur, unless it be to 
grind corn?’ ‘Then,’ said the brothers, ‘go to Ghilghit.’ ‘Why,’ was the reply, ‘go to 
Ghilghit, unless it be to work in the gardens? ’ ‘ No, no, ’ was the last and consoling rejoinder; 
‘you will assuredly become the king of this country, and deliver it from its merciless oppressor.’ 


* Eating meat was the process of “ incarnation" 





( 8 ) 


No more was heard of the departing fairies, and Azra remained by himself, endeavouring to 
gather consolation from the great mission which had been bestowed on him. A villager met liim, 
and, struck by his appearance, offered him shelter in his house. Next morning he went on the 
roof of his host’s house, and, calling out to him to come up, pointed to the Ko mountain, on 
which, he said, he plainly discerned a wild goat. The incredulous villager began to fear he had 
harboured a maniac, if no worse character; but Azru shot off his arrow, and, accompanied by the 
villager (who had assembled some friends for protection, as he was afraid his young guest might 
be an associate of robbers, and lead him into a trap), went in the direction of the mountain. 
There, to be sure, at the very spot that was pointed out, though many miles distant, was lying 
the wild goat, with Azru’s arrow transfixing its body. The astonished peasants at once hailed 
him as their leader, but he exacted an oath of secrecy from them, for he had come to deliver 
them from their tyrant, and would keep his incognito till such time as his plans for the destruc¬ 
tion of the monster would be matured. 

“ He then took leave of the hospitable people of Doyur, and went to Ghilghit. On 
reaching the place, which is scarcely four miles distant from Doyur, he amused himself by 
prowling about in the gardens adjoining the royal residence. There he met one of the female 
companions of Shiribadatt’s daughter {gol'i in Hill Punjabi, Shadroy in Ghilghiti) fetching 
water for the princess. This lady was remarkably handsome, and of a sweet disposition. The 
companion rushed back, and told the young lady to look from over the ramparts of the castle at a 
wonderfully handsome young man whom she had just met. The princess placed 
herself in a place from which she could observe any one approaching the fort* Her maid then 
returned, and induced Azru to come with her on the Polo ground, the “ shavaran,” in front of the 
castle; the princess was smitten with his beauty and at once fell in love with him. .She then sent 
word to the young prince to come and see her. When he was admitted into her presence, he for 
a longtime denied being anything else than a common labourer. At last, he confessed to being 
a fairy’s child, and the overjoyed princess offered him her heart and hand. It may be mentioned 
here that the tyrant Shiribadatt had a wonderful horse, which could cross a mile at every jump, and 
which its rider had accustomed to jump both into and out of the fort, over its walls. So regular were 
the leaps which that famous animal could take, that he invariably alighted at the distance of 
a mile from the fort and at the same place. On that very day on which the princess had admitted 
young Azru into the fort. King Shiribadatt was out hunting, of which he was desperately fond, 
and to which he used sometimes to devote a week or two at a time. We must now return to Azru, 
whom we have left conversing with the princess. Azru remained silent when the lady confessed 
her love. Urged to declare his sentiments, he said that he would not marry her unless she bound 
herself to him by the most stringent oath; this she did, and they became in the sight of God as 
if they were loedded man and wife!"'’ He then announced that he had come to destroy her father, 
and asked her to kill him herself. This she refused; but as she had sworn to aid him in every 

* The story of the famous horse, the love-making between Azru and tue Princess, the manner of their marriage and 
other incidents connected with the espulsion of the tyrant, deserve attentioo. 




( 9 ) 


way she could, he finally induced her to promise that she would ask her father where his soul 
was. ‘ Refuse food,’ said Azru, ‘ for three or four days, and your father, who is devotedly fond of 
you will ask for the reason of your strange conduct; then say, ‘ Father, you are often staying 
away from me for several days at a time, and I am getting distressed lest something should happen 
to you; do reassure me by letting me know where your soul is, and let me feel certain that your 
life is safe.’ This the princess promised to do, and when her father returned refused food for 
several days. The anxious Shiribadatt made inquiries, to which she replied by making the 
already named request. The tyrant was for a few moments thrown into mute astonishment, and 
finally refused compliance with her preposterous demand. The love-smitten lady went on 
starving herself, till at last her father, fearful for his daughter’s life, told her not to fret herself 
about him, as his soul toas [of snow .^] in the snows, and that he could only perish by fire. The 
princess communicated this information to her lover. Azru went back to Doyur an-d the villages 
around, and assembled his faithful peasants. Them he asked to take twigs of the fir-tree or ishi, 
bind them together and light them—then to proceed in a body with the torches to the castle in a 
circle, keep close together, and surround it on every side. He then went and dug out a very 
deep IioIp, as deep as a well, in the place where Shiribadatt’s horse used to alight, and covered 
it with green boughs. The next day he received information that the torches {talen in Ghilghiti 
and Lome in Astori) were ready. He at once ordered the villagers gradually to draw near the 
fort in the manner which he had already indicated. 

“King Shiribadatt was then sitting in his castle; near him his treacherous daughter, 
who was so soon to lose her parent. All at once he exclaimed, ‘I feel veiy close; go 
out, dearest, and see what has happened.’ The girl went out, and saw torches approaching'from a 
distance ; but fancying it to be something connected with the plans of her husband, she went back, 
and said it was nothing. The torches came nearer and nearer, and the tyrant became exceedingly 
restless. ‘Air, air,’ he cried, ‘I feel very, very ill; do see, daughter, what is the matter.’ The 
dutiful lady went, and returned with the same answer as before- At last, the torch-bearers had 
fairly surrounded the fort, and Shiribadatt, with a presentiment of impending danger, rushed 
out of the room, saying ‘ that he felt he was dying.’ He then ran to the stables and mounted 
his favourite charger, and with one blow of the whip made him jump over, the wall of the castle. 
Faithful to its habit, the noble animal alighted at the same place, but alas! only to find itself 
engulphed in a treacherous pit. Before the King had time to extricate himself, the villagers had 
run up with their torches. ‘ Throw them upon him,’ cried Azru. With one accord all the blazing 
wood was thrown upon Shiribadatt, who miserably perished. Azru was then most enthusiasti¬ 
cally proclaimed as king, celebrated his nuptials with the fair traitor, and, as sole tribute, exacted 
the offering of one sheep, instead of that of a human child, annually from every one of the 
natives.^ This custom has prevailed down to the present day, and the people of Shin, wherever 

* Possibly this legend is one of the causes of the unfounded reputation of cannibalism which was given by Kashmiris 
and others to the Dnrds before 1866 , and of which one Dardu tribe accuses another, with which, even if it should reside in a 
neighbouring valley, it have no intercoiirse. I refer elsewhere to the custom of drinking a portion of the blood of an 
enemy, to which ray two Kafirs confessed. 



( 10 ) 


they he, celebrate their delivery from the rule of a monster, and the inauguration of a more 
humane Government, in the month preceding the beginning of winter—a month which they call 
Dawakio or Daykid—after the full moon is over and the new moon has set in. The day of this 
national celebration is called ‘ nos tshili,’ the ‘ feast of firs/ The day generally follows four or 
five days after the meat provision for the winter has been laid in to dry. A few days of rejoicing 
precede the special festivity, which takes place at night. Then all the men of the villages go 
forth, having a torch in their hands, which, at the sound of music, they swing round their heads, 
and throw in the direction of Ghilghit, if they are at any distance from that place; whilst the 
people of Ghilghit throw it indifferently about the plain in which that town, if town it may be 
called, is situated* When the throwing away of the brands is over, every man returns to his 
house, where a curious custom is observed. He finds the door locked. The wife then asks: ‘ Where 
have you been all night ? 1 won’t let you come in now.’ Then her husband entreats her and says, 
‘I have brought you property, and children, and happiness, and anything you desire.’ Then, after 
some further parley, the door is opened, and the husband walks in* He is, however, stopped by 
a beam which goes across the room, whilst all the females of the family rush into an inner 
apartment to the eldest lady of the place. The man then assumes sulkiness and refuses to advance, 
when the repenting wife launches into the following song :— 

OEIGINAL. 


Mu tute 

sTidbiles 

wo 

Tajo 

iolyd. 

I of thee glad am, oh 

Eajah’s 

presented with tolahs 1 

Mu tute 

shabiles 

wo 

ashpa 

gpanu. 


V 

oh 

steed’s 

rider. 

Mii tute 

shabiles 

wo 

tumdk 

ginu. 

57 55 

» 

oh 

gun 

wearer. [Evidently a modern interpolation, 

Mu tute 

shabiles 

wo 

hangar 

ginu. 

75 55 


oh 

sword 

wearer. 

Mu tute 

shabiles 

too 

tshapan 

hanu 

55 57 

5> 

oh 

mantle 

wearer. 

Mu tute 

shabiles 

sha 

mul de 

ginum 

55 7 » 

39 

pleasure’s price giving I will buy. 

Mu tute 

shabiles^ 

wo 

gumy 

tshino. 

55 55 

37 

oh 

corn 

heap! 

Shabiles 

slid 

mul 

de 

ginum- 

rejoicing 

pleasure’s 

price 

5 giving 

I will buy. 

Mu tute 

shabileSt 

WQ 

gieg 

Ibto. 

55 55 

77 

oh 

ghee 

ball. 

S/iabites 

sha 

mul 

de 

ginum. 

Eejoicing pleasure’s price giving I will buy. 



( 11 ) 

TRANSLATION. 

Thou hast made me glad ! thou favourite of the Eajah! 

Thou hast rejoiced me, oh bold horseman! 

I am pleased with thee who so well usest gun and sword ! 

Thou hast delighted me, oh thou who art invested with a mantle of honour ! 

Oh great happiness! I will buy it all by giving pleasure’s price. 

Oh thou [nourishment to us] a heap of corn and a store of ghee! 

Delighted will I buy it all by giving pleasure’s price! 

“ Then the husband relents and steps over the partition beam- They all sit down, dine 
together, and thus end the festivities of the ‘ Nos.’ The little domestic scene is not observed at 
Ghilghit; but it is thought to be an essential element in the celebration of the day by people 
whose ancestors may have been retainers of the Ghilghit Eaja Azru Shemsher, and by ^hom 
they may have been dismissed to their homes with costly presents. 

“The song itself is, however, well-known at Ghilghit. 

When Azru had safely ascended the throne, he ordered the tyrant’s place to be 
levelled to the ground. The willing peasants, manufacturing spades of iron, * Killi,’ flocked to 
accomplish a grateful task, and sang whilst demolishing his castle: 

ORIGINAL. 


Kuro teyto 

Shiri — ga—Badat 

dje h 

[I am] hard said 

Shiri and Badatt! * why 1 

Dewm 

Sinyey 

Khoto huro 


Dem 

Sing’s 

Khoto [is] hard 


m 

tsJiumire 

hille tey rdhe 

phala them 

[With] this 

iron 

spade thy palace 

level I do 

Tshake 1 

into 

Shatsho Malika 

JDemm Singey 

Behold! 

thou 

Shatshd Malika 

Dem Singh’s 

Khot6 

huro 

na tsliumare 

hilleyi 

Khoto 

hard *, ] 

"with] this iron 

spade 

Tey 

ralcQ • 

- ga phalatem, 

tshake 1 

Thy 

palace 

very I level. 

behold! 

TRANSLATION. 




1 


“ ‘My nature is of a hard metal,’ said Shiri and Badatt. ‘ Why hard ? I Khoto, the 
son of the peasant Dem Singh, am alone hardy; with this iron spade I raze to the ground thy 
kingly house. Behold now, although thou art of race accursed, of Shatsho Malika, I, Dem Singh’s 
son, am of a hard metal; for with this iron spade I level thy very palace; look out! look out!' 


* Elsewhere called “ Shiribadatt ” in one name. 





( n ) 

During the Nauroz [evidently because it is not a national festival] and the Eed, none of 
these national Shin songs are sung. Eggs are dyed in different colours and people go about amusing 
themselves by trying which eggs are hardest by striking the end of one against the end 
of another. The possessor of the hard egg wins the broken one. The women, however, 
amuse themselves on those days by tying ropes to trees and swinging themselves about on 

them- 

E.—LEGENDS DELATING TO ANIMALS, 

l.-A BEAE PLAYS WITH A COEPSE. 

It is said that bears, as the winter is coming on, are in the habit of filling their dens 
with grass and that they eat a plant, called “ ajalf,” which has a narcotic effect upon 
them and keeps them in a state of torpor during the winter. After tinee months, when the spiing- 
arrives, they awake and go about for food. One of these bears once scented a corpse which he 
disinterred. It happened to be that of a woman who had died a few days before. The bear, 
who was in good spirits, brought her to his den where he set her upright against a stone and 
fashioning a spindle with his teeth and paws gave it to her into one hand and placed some 
wool into the other. He then went on growling “mu-mu-mu to encourage the woman to 
spin. He also brought her seme nuts and other provisions to eat. Of course, his efforts 
were useless, and when she after a few days gave signs of decomposition he ate her up in despair. 
This is a story based on the playful habits of the bear. 

2.—A BEAE MAEEIES A GIEL. 

Another curious story is related of a bear. Two women, a mother and her little daughter, 
were one night watching their field of Indian corn ‘"makkay, ” against the inroads of these 
animals. The mother had to go to her house to prepare the food and ordered her daughter to 
light a fire outside. Whilst she was doing this a bear came and took her away. He carried 
her into his den, and daily brought her to eat and to drink. He rolled a big stone in front of 
the den, whenever he went away on his tours, which the girl was not strong enough to remove. 
When she became old enough to be able to do this he used daily to lick her feet, by which they 
became swollen and eventually dwindled down to mere misshapen stumps. The girl, who 
had become of age, had to endure the caresses of her guardian by whom she eventually became 
enceinte. She died in child-birth, and the poor bear after vain efforts to restore her to life 
roamed disconsolately about the fields. 

3.—OEIGIH OE BEAES. 

It is said that bears were originally the offspring of a man who was driven into 
madness by his inability to pay his debts, and who took to the hills iu order to avoid his 
creditors.^ 

4.—THE BEAE AND THE ONE-EYED MAN. 

The following story was related by a man of the name of Ghalib Shah residing at a 
village near Astor, called Parishing. He vras one night looking out whether any bear had come 
into his “tromba” field.f He saw that a bear was there and that he with his forepaws 

*' The scrupulousaess of the Gipsies in discharging such obligations, when contracted with a member of the same race, 
used to he notorious. 

t Tromba to he made eatable must be ground into flour, then boiled iu water and placed in the “tsharaiil” [in Astori] 
or “ popiish ” [Ghilgiti] a receptacle under the hearth and has to he kept in this place for one night after which it is fit for 
use after being roasted or put on a tawa . [pan] like a Chupatti [a thin cake of unleavened bread.] 

“ barao ”-or tshitti barao=soiir barao [moro barao=sweet barao ] 




( 13 ) 

alternately took a pawful of “ iromba,” blew the chaff away and ate hastily. The man was 
one-eyed [sheo=;blind ; my Ghilgiti used “Kyor,” which he said was a Persian word, but 
which is evidently Turkish ] and ran to his hut to get his gun. He came out and 
pointed it at the bear. The animal who saw this ran round the blind side of the man’s 
face, snatched the gun out of his hand and threw it away. The bear and the man 
then wrestled for a time, but afterwards both gave up the struggle and retired. The 
man, after he had recovered himself went to look for the gun, the stock of which he found 
broken. The match-string by which the stock had been tied to the barrel had gone on burning all 
night and had been the cause of the gun being destroyed. The son of that man still lives at 
the village and tells this story, which the people affect to believe. 

5.—WEDDING FESTIVAL AMONG BEAES. 

A Mulla, of the name of Lai Mohammad, said that when he was taken a prisoner into 
Chilas,^ he and his escort passed one day through one of the dreariest portions of the mountains 
of that inhospitable region. There they heard a noise, and quietly approaching to ascertain its 
cause they saw a company of bears tearing up the grass and making bundles of it which they 
hugged. Other bears again wrapped their heads in grass, and some stood on their hind-paws, 
holding a stick in their forepaws and dancing to the sound of the howls of the others. They 
then ranged themselves in rows, at each end of which was a young bear ; on one side a male, 
on the other a female. These were supposed to celebrate their marriage on the occasion in 
question. My informant swore to the story and my Ghilgiti corroborated the truth ot the 
first portion of the account, which he said described a practice believed to be common to 
bears. 


6.—THE FLYING BOECUPINE. 

There is a curious superstition with regard to an animal called “ Harginn,” which 
appears to be more like a porcupine than anything else. It is covered with bristles; its back is of 
a red-brownish and its belly of a yellowish colour. That animal is supposed to be very 
dangerous, and to contain poison in its bristles. At the approach of any man or animal it is 
said to gather itself up for a terrific jump into the air, from which it descends unto the head 
of the intended victim. It is said to be generally about half a yard long and a span broad. 
Our friend Lai Mohammad, a saintly Akhunzada, but a regular Munchhausen, affirmed to have 
once met with a curious incident with regard to that animal. He was out shooting one day when 
he saw a stag which seemed intently to look in one direction. He fired off his gun, which 
however did not divert the attention of the stag. At last, he found out what it was that the stag 
was looking at. It turned out to be a huge “Harginn,” which had swallowed a large Markhor 
with the exception of his horns ! There was the porcupine out of whose mouth protruded the 

* Almost every third maa I met had, at some time or other, been kidnapped and dragged off either to Chilas, 
Chitral Badakhshan or Bukhara. The surveillance, however, which is exercised over prisoners, as they are being moved 
by goat-paths over mountains, cannot be a very effective one and, therefore, many of them escape. Some of the Kashmir 
Maharajah’s Sepoys, who had invaded Dardistan, had been captured and had escaped. They narrated many stories of 
the ferocity of these mountaineers; e. g., that they used their captives as fireworks, &c., &c., in order to enliven public 
gatherinr>-s. Even if this be true, there can be no doubt that the Sepoys retaliated in the fiercest manner whenever they 
had an opportunity, and the only acts of barbarism that came under my observation, during the war with the tribes in 1866, 
were committed by the invaders. 




{ 14 ) 


head and horns of the Markhor 1 ! My Ghilgiti, on the contrary, said that the Harginn was a 
great snake “like a big fish called Nang.” Perhaps, Harginn means a monster or dragon, and 
is applied to different animals in the two countries of Ghilghit and Astor. 

7.—A FIGHT BETWEEN WOLVES AND A BEAE WHO WANTED TO DIG THEIE GEAVE. 

A curious animal something like a wolf is also described. The species is called “ Ko. 
These animals are like dogs; their snouts are of a red colour, and are very long ; they hunt m 
herds of ten or twenty and track game which they bring down, one herd or one Ko, as the case 
may be, relieving the other at certain stages. A Shikari once reported that he saw a large num¬ 
ber of them asleep. They were all ranged in a single long line. A bear approached, and by 
the aid of a long branch measured the line. He then went to some distance and measuring the 
ground dug it out to the extent of the line in length. He then went back to measure the 
breadth of the sleeping troop when his branch touched one of the animals which at once jumped 
up and roused the others. They all then pursued him and brought him down. Some of them 
harassed him in front, whilst one of them went behind him and sucked his stomach clean out 
ah ano. This seems to be a favourite method of these animals in destroying game. They do not 
attack men, but bring down horses, sheep and game. 



11. BTJJOII = EIDDLES, PEOVEEBS AED EABLES. 

A. KIDDLES. 

THE NAVEL. 

1. Tishicoreya usMurey haldl. 

“ The perpendicular mountain’s sparrow’s nest. 

The body’s sparrow’s hole.” 

A STICK- 

2. Mey sazik hdyn, sureo pereyn, bds ddrre pato ; buja,* 

my sister is at day [she] walks, at night door behind ; listen ! 

“ Now listen! My sister walks in the day-time and at night stands behind the door;” 
As “ Sas” “ Sazik ” also means a stick, ordinarily called “ Kunali” in Astori, the riddle means : 

* I have a stick which assists me in walking by day and which I put behind the door at night.” 

3. The Ghilgitis say “ mey kake tre pay ; dashtea ”=my brother has three feet ; 
explain now.” This means a man’s two legs and a stick. 

A EADISH. 

4. Astori mid dado dimm ddwa-ldk ; ddyn sarpa-loJo, huja. 

My grandfather’s body [is] in Hades ; his beard [is inj this world, [now] explain ! 

This riddle is explained by radish ” whose body is in the earth and whose sprouts, 
compared to a beard, are above the ground- Remarkable above all, however, is that the 
unknown future state, referred to in this riddle, should be called, whether blessed or cursed, 
‘‘Dawalbk” [the place of Gods] by these nominal Muhammadans. This world is called 
“ Sarpalbk.”=the world of serpents. “Sarpe” is also the name for man- ‘*Lok” is “place,” 
but the name by itself is not at present understood by the Shins. 

A HOOKA. 

5. (?. mey dadi shishedji agdr, lupenu I 

^A Hooka. 

my father’s mother on her head fire is burning, J 

The top of the Hooka is the dadis or grandmother’s head- 

A SWOED. 

6. Tuidrtg gotejo rui nikai 

Darkness from the house the female demon is coming out,” viz : “ out of the dark 
sheath the beautiful, but destructive, steel issues.” It is remarkable that the female Yatsh 
should be called “ Eui”. 

EED PEPPEE. 

7 . Lolo bakuro she ishd Id hd — buja I 

In the red sheep’s pen white young ones many are — attend! 

This refers to the Redpepper husk in which there are many white seeds. 


* Words inviting attention, sncli as " listen, ” “ explain,” &c. &e., are generally put at the end of riddles. 



DOTAGE. 


( 16 ) 

B. PROVERBS. 


To an old man people say. 

8. Tu djarro molo sliudung 1 

thou and old brains delivered, J y«“‘' senses.” 

Old women are very much dreaded and are accused of creating mischief wherever 

they go. 

DUTIES TO THE AGED. 

9. {Gh.^) Djuwanie keneru digasus, djarvelo hetslimnus \ ' When young I gave 

In youth’s time I gave, in old age I demand f 1 old 

) you should support me.” 

A BURNT CHILD, &c., &c. 


10. £k damm ogdru ddddo duguni shang tM ! 

Once in fire you have been burnt, a second time take care ! 

EVIL COMMUNICATIONS, &c,, &c. 

n. Ek hlmUh UUhek hilo bido donate she. ^ One rotten sheep spoils 
One bad sheep if there be, to thewhole flock is an insult, j fleck. 

12. Ek khatsho mamijo budote sha = o'ne bad man is to all an insult. 

ADVICE TO KEEP GOOD COMPANY. 

13. A. Mislito mandjo—katshi beyto, to mislito sitshe 
Katsho mamijo—katshi beyto, to hatsho sitshe 

When you [ who are bad ? ] are sitting near a good man you learn good things. 




bad 


bad 


This proverb is not very intelligible, if literally translated. 

DIMMI CON CHI TU PEATICHI, &c., &c. 

14. Tils mdte rd : mey shughulo ro hun, mas tute ram : tu ko hanu ■=. “ Tell me: 
“ my friend is such and such a one, I will tell yon Avho you are.” 

DISAPPOINTMENT. 


15. Shdhare keru ge shiny shorn the —• konn tshini tey tshini teyanu. 
“ Into the city he went horns to place ( acquire ), but ears he cut thus he did. 
‘‘ He went to acquire horns and got his ears cut off.’' 

HOW TO TREAT AN ENEMY. 

D'i de, putsh tcdh—" the daughter and eat the son,” is a Ghilgit proverb with 
regard to how one ought to treat an enemy. The recommendation given is : “ marry your 
daughter to your foe and then kill him,” [ by which you get a male’s head which is more 


* The abbreviations " G.” and “ A.” stand respectively for “ in tbe Ghilghiti dialect” and “ in the Astori dialect.’ 




( 17 ) 

valuable than that ot a female.] The Dards have sometimes acted on this maxim in order 
to lull the suspicions of their Kashmir enemies.* 

P __ _ 

C. FABLES. 

T/ie woman and the hen. 


16. EyJc ishieeJceyn Jcohoi eh asilli; sese soni ihul i, hane ) deli ; setslie^-se hohdite 
zanmd Ido wti ; iule dk dey the ; se Skenu lang hill ; holcoi der 
( food, grain ) eggs two giving does ; this one rid got; the hen’s stomach 

pdy, muy. 
bursting, died. 

Moral :— Anesey mani dni hani. 

Ldo arera the dpejo lang lilo. 

Much to gain the little lost becomes 

TRANSLATION. 

A woman had a hen ; it used to lay one golden egg ; the woman thought that if she 
gave much food it would lay two eggs ; but she lost even the one, for the hen died, its stomach 
bursting. Moral. People often lose the little they have by aspiring to more. 

17. THE SPARROW AND THE MOUNTAIN. 

“ A sparrow who tried to kick the mountain himself toppled over.” 

Sfiuniitur-se tshishe—sdti pdjja dem the ndre gd. 

The sparrow with the mountain kicked fall went 

18. THE BAT SUPPORTING THE FIRMAMENT. 

The bat is in the habit of sleeping on its back* It is believed to be very proud. 
It is supposed to say as it lies down and stretches its legs towards heaven, This I do 
so that when the heavens fall down I may be able to support them.” 

Tilteb rate suto—to peg hunle angdi — wadi theim ; anr/di 

A bat at night sleeping its legs upwards heaven—ward does ; the heavens 
wdti — to peg—gi sanarem theun. 

when falling with my feet uphold I will. 

* Not very many years ago the Albanian robbers in attacking shepherds used to consider themselves victorious if 
they had robbed more sheep than they had lost men, 









( 18 ) 

19. “ Never walk behind a horse or before a king ” as you will get kicked in either case. 

ashpe patani ne bo; rajo mutshanl ne bo. 

horse behind not walk ; raja in front not walk, • 

20. UNION IS STRENGTH. 

“ A kettle can not balance itself on one stone ; on three, however, it does.” 

Ey putsh ! ek gutur-yd deli ne guriyein ; tre ^ guturey d dek qureyn 

Oh son ! one stone on a kettle not stops; three stones on a kettle stop- 

The Ghilghitis instead of “ ya upon ” say “ dja.” 

“ Gutur '' is, I believe, used for a stone [ ordinarily ‘‘batt^’ ] onl 3 /- in the above proverb. 

21. THE FEOG IN A DILEMMA. 

“ If I Speak, the water will rush against my mouth, and if I keep silent I will die 
bursting with rage.” 

This was said by a frog who was in the water and angry at something that occurred. 
If he croaked, he would be drownedby the water rushing down his throat, and if he did not croak 
he would burst with suppressed rage. This saying is often referred to by women when they are 
angry with their husbands, who may, perhaps, beat them, if they say anything. A frog is called 
“ manok.” 

T6^ them—io dze —jya f wey hoje ; ne iJiem to py muos 

Voice I do—if mouth in water will come ; not do, then bursting I will die, 

22. THE FOX AND THE UNIYEESE. 

"When a man threatens a lot of people with impossible menaces, the reply often 
is “ Don’t act like the fox “ L6yn ” who was carried away by the water. A fox one day fell 
into a river : as he was swept past the shore he cried out, “ The water is carrying off the 
universe.” The people on the banks of the river said, “ We can only see a fox whom the 
river is drifting down.” 

23. THE FOX AND THE POMEGRANATE. 

Zo'yn danu ne utsJiatfe somm tshdmm ihu : tsimrko lianu. 

The fox the pomegranate not reached on account sour, spitting, sour it is. 

“ The fox wanted to eat pomegranates : as he could not reach them, he went to a distance 
and biting Ids lips [ as “ tshamm ” was explained by an Astori although Ghilgitis call it 
" tshappe,] spat on the ground, saying, they are too sour.” I venture to consider the con¬ 
duct of this fox more cunning than the one of “ sour grapes ” memory. His biting his lips 
and, in consequence, spitting on the ground, would make his disappointed face really look as 
if he had tasted something sour. 

* “ Tre ”=“ three ” is pronounced like “ tshe.” 

t Ae = {Ghilgiti) mouth ; aru = in the mouth ; azeju = against the mouth. 

Aze = ( Astori ) „ azeru = in the mouth ; azeju = „ „ 





( 19 ) 


III. SOIGS. 


THE GILGIT QUEEN AND THE MOGULS. 

1.— Gilgiti Song. 

Once upon a time a Mogul army came down and surrounded the fort of Gil- 
git. At that time Gilgit was governed by a woman, Mirzey Juwari * by name. She was the 
widow of a Rajah supposed to have been of Haiti descent. The Lady seeing herself surrounded 
by enemies sang: 


Mirzey Juwari! = 

Shakerey pial; daru =: 

Dunyd sang tareye = 

Abi Khann f djalo = 

Lamayi tey ! latshar taro = 
Nikato z= 


I. 

Oh [daughter of] Mirza, Juwari! 

[ Thou art a ] sugar cup ; in the 
world [ thy ] light has shone 

II. 

Abi Khan [my sonj was born 

[I thy mother] am thy sacrifice ; the morning star 

has risen 


The meaning of this, according to my Gilgiti informant, is: Juwari laments that “I, the 
daughter of a brave King, am only a woman, a cup of pleasures, exposed to dangers from any one 
who wishes to sip from it. To my misfortune, my prominent position has brought me enemies. 
Oh, my dear son, for whom I would sacrifice myself, I have sacrificed you! Instead of preserv¬ 
ing the Government for you, the morning-star which shines on its destruction has now risen 
on you.” 


SONG OF DEFIANCE. 

2 .— Gilgiti War Song. 

In ancient times there was a war between the Rajahs of Hunza and Nagyr. Muko and 
Bako were their respective Wazeers. Muko was killed and Bako sang : 

Gilgiti. 

Ala, mardaney, Bdko-se.’ ma shos they ! 

Muko-se : ma shos they ! 

Bako-ga din sajjey 
Muko mayaro they 

English. 

Hurrah ! warriors, Bako [says] : I will do well 
Muko [ also says] I will do well 
And Bako turned out to be the lion 

[Whilst] Muko was [its prey], a [mere] Markhor [the wild snake-eating” goat ] 


* [ Her father was a Mirza and she was, therefore, called Mirzey.] 
f Xhan is pronounced Khann for the sake of the metre. 




( 20 ) 

LAMENT FOR THE ABSENT WARRIOR BY HIS MOTHER. 

3.— Anot/ier Gilgiti War Song. 

BiyasJiteyn ndng KasMru 

A Paradise [is the lot of whoever is struck by] the bullet of Kashiru ? 

Gdii, nelli., * dje Sahibe Khann 

He has gone, my child, mother of Sahibe Khann [to the wars], 

Suregga hare wey jill hey ? 

And the sun when coming will it shining become ? 

(When will his return cause the sun again to shine for me ! ?) 

MuisMtsJiul shong puieye 

Of Mutshutshulf the ravine he has conquered • 

HiyoMo hijey, lamayi 

Yet my soul is in fear, oh my beloved child, [literally: oh my sacrifice] 

Jrdam BoUja yujey 

To snatch [conquer] Doloja]: is [yet necessaryrrhas yet to be done.] 

TKANSLATIOK. 

“ The bullet of Kashiru sends many to Paradise. He has gone to the wars, oh my 
child and mother of Sahib Khan! Will the sun ever shine for me by his returnino- ? It is 
true that he has taken by assault the ravine of Mutshutshul, but yet, oh beloved child, my 
soul is in fear for his fate, as the danger has not passed, since the village Doloja yet remains to be 
conquered.” 

4.—THE SHIN SHAMMI SHAH. 

Old Rationed Shina Song. 

Shammi Shalt Shaitingey mitojo. 

Shammi Shah Shafting, from his courtyard. 


Bjdlle 

tshdye 

diiloe 

den. 

The green fields’ 

birds 

promenade 

they give. 

JShjS 

tzireye 

tshayote 

hoy hijey. 

They (near) 

twitter 

birds 

who fears ?* 

Tdrni tom 


shiudoke 

den 

From tree to tree 


a whistle 

they give. 

Allddtey 


pdtsheyn 

mitojo. 

Alldat’s 


grandson’s 

from the courtyard. 

Bjalle 

tshaye 

duloe 

den. 

The green fields 

birds 

promenade 

give. 


* Term of familianty used in calling a daughter Vide “ familiar appellations ” Part 11 
t Mutshutshul is a narrow pass leading from Grakutsh to Yassen 
J Doloja is a village ahead of Mutshutshul. 








tzireye 

twitter 


KyS 

They 

Tomi tom ;, 

From tree to tree ;: 


ishoyote 
birds 
shiudoke 
a whistling 


koy hijey. 
who fears ? * 
den. 

they give. 


Shammi Sha Shaithing was one of the founders of the Shin rule. His wife, although 
she sees her husband surrounded by women anxious to gain his good graces, rests secure in the 
knowledge of his affections belonging to her and of her being the mother of his chilidren* She, 
therefore, ridicules the pretensions of her rivals, who, she fancies, will, at the utmost, only have a 
temporary success. In the above still preserved song she says, with a serene confidence, not 
shared by Indian wives. 


TRANSLATION. 

In the Very courtyard of Shammi Sha Shaiting. 

“ The little birds of the field flutter gaily about. 

“ Hear how they twitter; yet, who would fear little birds, 

“ That fly from tree to tree giving [instead of lasting lovej a gay whistle? 

“ In the very courtyards of Alldat’s grandson these birds flutter gaily about, yet 
who would fear them ? 


“ Hear how they twitter, &c. &c. &c. 

5.—A WOMAN’S SONG. 


[THE DESERTED WIFE AND THE FAITHLESS HUSBAND.] 

The wife, 


Meij 

hukuri 

Patavb 

gayta 

hiyto 

djek ton ? 

My 

kukuri 

Fathan 

going 

he sat 

what am I to do ? 

Pipi 

hafzisse 

gardo 

den ; 

muso 

tshush. 

Aunt! 

from the family he absence 

has given; 

I 

cocoon. 

Cict 

aikkmi 

qati 

bring 

bdleo 

des ; 

And 

coloured silk 

spinning 

animal 

bind 

do=could. 

Mio 

dudelo 

tsMt 

hild ! 



iVIy . 

milk-sweet 

late 

has become 

! 


THE HUSBAND. 





Am 

Azari rey\ 





That 

Azari, [is] a 

Deodar cedar 

L?] 



Bajoy, 

via 

sdmmo ? 

am 

Azareo 

rdk bilSs. 

Kingly, 

is it not so 

[my] love! 

That 

Azari 

illness I have. 

* [To fear is 

construed with the Dative. 





t More probatly “ rey” is the pine called the Picea Webhiana. 







( 

22 ) 



Anl 

Wazireyn 

slvuyi 

gas-mall, 

na 

sommo! 

This 

Wazir’s 

child 

princess, 

not [so] 

love ? 

Bdlli 

dapujo 

9^ 

hem; 

aril 

pdr tshisheyn 

Then 

from my waist (girdle) taking I’ll sit ; 

this 

beyond the mountains. 

Suri 

war 

tsMsheyn 

djondji* 

tzde 

bijdte. 

Sun 

this side’s 

mountain 

birch tree (?) 

to you 

both. 

Somm 

tshin'em ; 

arm 

shed 

qodreyn 

kirii — ga 

Alike 

I love ; 

This 

white 

hawk 

black and 

Tshd^H 

mSy 

hega 

heih ; . 

balli 

pashejo 

fragrant bag 

mine 

being 

sit; 

Then 

on my turban 


heyim. 





wearing 

I will sit. 






[ “ Tshikki” is a black fragrant matter said to be gathered under the wingrpits of the 
hawk ; “ djonji” is, to me, an unknown tree, but I conjecture it to be the birch tree, “ Gas ” 
is a princess and “ mal ” is added for euphony,] 

TRANSLATION OF “A WOMAN’S SONG.” 

The deserted wife sings :—My Pathan ! oh kukuri, far away from me has he made 
a home ; but, aunt, what am I to do, since he has left his own ! The silk that I have been 
weaving during his absence would be sufficient to bind all the animals of the field. Oh, how 
my darling is delaying his return ! 

The faithless Susband sings : —[My new love] Azari is like a royal Deodar ; is it not so, 
my love ? for Azari I am sick with desire. She is a Wazeer’s princess ; is it not so, my love ? 
Let me put you in my waist. The sun on yonder mountain, and the tree on this nigh 
mountain, ye both I love dearly. 1 will recline when this white hawk and her black fragrant 
tresses become mine ; encircling with them my head I will recline [in happiness.] 

0._the jilted LOVER’S DREAM. [In the Astori Dialect.] 

Tshunni nazdik mulagi.\ 

(Oh) Little delicate [ maid ] girl ] woman. 

Bareyo bdro, na \ na"? is it ? is it not so ? na seems generally to be 

The husband old is, [is he not ? ] mere exclamation.] 

Hapdtok thyaye ge. 

With a bear done it going, [ you have “ been and gone and done it.”] 

Sommi raiijo 

* Part II. page 16 gives the following for “Birch.” “ Birch ?=nj6nji (the white hark of which is used for 

paper) in Kashmir where it is called the book-tree “ Burns kull” lit : Burus=the book ; kull=plant, tree.” 

t [ “ Mulayi ” for woman is not very respectful; wpmen are generally addressed as “ kaki ” sister, or “ dhi ” 
daughter.] 






23 ) 


In the sleep of night 

Sdmmi sha^ejo 

The sleep from the arm. 

Mey ni%h Jiaraye ge. 

My sleep awake has gone. 

Mashaq phiri phut iaUsto 

Turning round again opening hastily I saw. 

Mdy lahUy piribnnn tsMtsho h’dun. 

My darling waistband variegated was. 

VatsMno liata-jo aina gim. 

Eight hand-from mirror taking, 

Tshakeoje wazze. 

Looking she came. 

Nu kabbo hata-j6 surmd gin{. 

This left hand-from antimoDy taking, 

FaUoje wazze. 

Applying she came. 

The above describes the dream of a lover whose sweetheart has married one older 
than herself ; he says : 

TEANSLATIOF. 

That dear delicate little woman has a frightful old husband. 

“ Thou hast married a bear ! In the dead of night, resting on my arm, 

“ My sleep became like waking. Hastily I turned and with a quick glance saw 
“ That my darling’s waistband shone with many colours, 

“ That she advanced towards me holding in her right a mirror into which she looked, 
“ That she came near me applying with her left the antimony to her eyes.” 

f .— Modern Astori Song, 

This Song was composed by Raja Bahadur Khan, now at Ast5r, who fell in love with 
the daughter of the Bajah of Hunza to whom he was affianced. When the war between 
Kashmir and Hunza broke out, the Astoris and Hunzas were in different camps ; Rajah 
Bahadur Khan, son of Raja Shakul Khan, of the Shiah persuasion,* thus laments his 
misfortunes : 

Loishuko sahdin ken 

Early in morning’s time 

nimdz the dmod them 

[ usual 1 prayers done supplication I make 

* The people of Astor are mostly Sunnis, and the Gilgitis mostly Shiahs ; the Chilasis are all Sunnis, 





( 24 ) 


Qabid the, Rahtma 
Accept, oil merciful [ God ] 
Ganbey duwa 
of the poor the prayer. 

Don maM—yeen 

[ her ] teeth [ are ] of fish bone 
dim pum—yeen 

her] body [like a] reed * 
tshamu^e tsMke hane 
[her hair musk is. 

me arnidn tute hane 

My longing to you is 
Bulhul shakdr 

[ Oh ] nightingale sweet ! 


like ivory, 


Chorus falls in with 
“ hai, hai, armdn hulhuhrd^ 
“ oh, oh, the longing 
[for the] nightingale 1 ” f 


TRANSLATION. 

After having discharged ray usual religious duties in the early morning, I offer 
a prayer which, oh thou merciful God, accept from thy humble worshipper, f Then, thinking 
of his beloved ] Her teeth are as white as ivory, her body as graceful as a seed, her hair 
is like musk. My whole longing is towards you, oh sweet nightingale. 

Chorus. Alas, how absorbing this longing for the nightingale. 

8. GHRAIZI SONGS. 


This district used to be under Ahmad Shah of Skardo, and has since its conouest by 
Gliulab Singh come permanently under the Rajah ot Kashmir. Its possession used to be the 
apple of discord between the Nawabs of Astor and the Rajahs of Skardo. It appears never to 
have had a real Government of its own. The fertility of its valleys always invited invasion. Yet 
the people are of Shina origin and appear much more manly than the other subjects of 
Kashmir. Their loyalty to that power is not much to be relied upon, but it is probable that 
with the great intermixture which has taken place between them and the Kashmiri Mussulmans 
for many years past, they will become equally demoralized The old territory of Guraiz used in 
former days to extend up to Kuyam or Ban dipur on the Wular Lake. The women 
are reputed to be very chaste, and Colonel Gardiner told me that the handsomest women in 
Kashmir came from that district. To me, however, they appeared to be tolerably plain, although 
rather innocent-looking, which may render them attractive, especially after one has 
seen the handsome, but sensuaf-looking, women of Kashmir. The people of Guraiz are 
certainly very dirty, but they are not so plain as the Chilasis. At Guraiz three languages are 
spoken : Kashmiri, Guraizi (a corruption of the Shina dialect), and Panjabi—the latter on 

* A reed whicli grows in the Ghilghit couatry of white or red colour. 

t It is rather unusual to find the nightingale representiug the beloved. She is generally “ the rose ” and the lover 
“ the nightingale.” 




( 25 ) 


account of its occupaiiou by the Maharajaii’s officials. I found some difficulty in getting a 
number of them together from the different villages which compose the district of Guraiz, the 
Arcadia of Kashmir, but I gave them food and money, and after I got them into a good 
humour they sang : 

GUltAlZL BUNTING SONG. 


GUEAIZr. 


ENGLISH. 


Pere tshake^ gazari me^dru. 

Beyond, look 1 a fine stag. : 

Chonis. Pere isJiake^ djok maarake dnj. 

Beyond look how he struts ! 

,, bhapuri bay bdro. z 
shawl wool 12 loads. 

Chorus. „ „ djok maarake dey z 

how he does strut ! 

„ „ duni shilelu. '■ 

[hisj teeth are of crystal, 
[glass.] 


Look beyond I what a fine stag! 

Chorus.—Look beyond ! how gracefully he 
struts. 

Look beyond ! he bears twelve loads 
of wool. 

Chorus.— Look beyond I how gracefully he 
stmts. 

Look beyond 1 his very teeth are of 
ci’ystal. 


Chorus. 


djok maarake dey 


= Chorus.—Look beyond ! how gracefully he 
struts. 


This is apparently a hunting song, but seems also to be applied to singing the 
praises of a favourite. 

There is another song, which was evidently given with great gusto, in praise of Sheir 
Shah \li Shah, Rajah of Skardo.* That Rajah, who is said to have temporarily conquered 
Chitral, which the Chilasis call Tshatshal,]' made a road of steps up the Atsho mountain 
which overlooks Bunji, the most distant point reached before 1866 by travellers or the Great 
Trigonometrical Survey. From the Atsho mountain Vigne returned, “ the suspicious 
Rajah of Gilgit suddenly giving orders for burning the bridge over the Indus.” It is, 
however, more probable that his Astori companions fabricated the story in order to 
prevent him from entering an unfriendly territory in which Mr. Vigne’s life might liave 
been in danger, for had he reached Bunji he might have known that the Indus never 
was spanned by a bridge at that or any neighbouring point. The miserable Kashmiri 
coolies and boatmen who were forced to go up-country with the troops in 1866 were, some 
of them, employed, in rowing people across, and that is how I got over the Indus at Bunji ,* 
however to return from this digression to the Guraizi bong : 

* Possibly Ali Sher Khan, also called All Shah] the father of Ahmed Shah, the stiecessful and popular Haja of Skardo 
in the Sikh days—or else the great Aii Sher Khan, the founder of the race or caste of the Makpon Eajahs of Skardo. He 
built a great stone aqueduct from the Satpur stream which also banked up a quantity of useful soil against inundations. 

t Murad was, I believe, the first Skardo Eajah who conquered Gilgit, Nagyr, Hunza and Chitral. He built a 
bridge near tlie Chitral fort. Traces of invasion from Little Tibet exist in Hardistan. A number of historical events, 
occurring at different periods, seem to be mixed up in this song, 







9. 


( 26 ) 

PRAISE OE THE CONQUEROR SHEIR SHAH ALI SHAH, 


Guraizi. 

Shelr Shah. Ali Shah 
Nomega djong 
Kd kolo shing phute 
Djar suntsho tarega 
Kane Makpone 
Kano nom mega djong 


English^ 

== Sheir Shah Ali Shah. 

= I wind myself round his name.* * * § 

= He conquering the crooked Lowlands, 
= Made them quite straight. 

= The great Khan, the Makpon. 

= I wind myself round the Khan’s name. 


K6 Tshamugar bosh phute == He conquered bridging over [the Gilgit river] 

below Tshamhgar. 

Sarf suntsho tarega = And made all quite straight. 

I believe there was much more of this historical song, but unfortunately the paper on 
which the rest was written dowi^ by me as it was delivered, has been lost together with other 
papers. 

“ Tshamugar, ” to which reference is made in the song, is a village on the other side 
of the Ghilgit river on the Nagyr side. It is right opposite to where I stayed for two nights 
under a huge stone which projects from the base of the Niludar range ou the Ghilgit side. 

There were formerly seven forts at Tshamugar. A convention had been made between 
the Rajah of Ghilgit and the Rajah of Skardo, by which Tshamugar was divided by the two 
according to the natural division which a st^’eam that comes down from the Batkor mountain 
made in that territory. The people of Tshamugar, impatient of the Skardo rule, became all 
of them subjects to the Ghilgit Rajah, on which Shere Shah Ali Shah, the ruler of Skardo, 
collected an army, and crossing the Makpon-i-shagaron]: at the foot of the Hararaush mountain, 
came upon Tshamugar and diverted the water which ran through that district into another 
direction. This was the reason of the once fertile Tshamugar becoming deserted ; the forts 
were raized to the ground. There are evidently traces of a river having formerly run through 
Tshamugar. The people say that the Skardo Raja stopped the flow of the water by throwing 
quicksilver into it. This is probably a legend arising from the reputation which Ahmad Shah, 
the most recent Skardo ruler whom the Guraizis can rerpember, had of dabbling in medicine 
and sorcery.§ 


CHIL4SI SONGS. 

[The Chilasis have a curious way of snapping their fingers, with which practice they 
accompany their songs, the thumb running up and down the fingers as on a musical instrument,] 


* The veneration for the name is, of course, also partly due to the fact that it means “ the lion of Ali ” 
Muhammad’s son-indaw, to whose memory the Shiah Mussulmans are so devotedly attached. The Little Tibetans are 
almost ali Shiahs. 

t “ Sar ” is Astori fer Gilgiti “ Djor.” 

t The defile of the Makpon-i-Shang—Long, where the Indus river makes a sudden turn southward and below 
which it receives the Gilgit river. 

§ The Shiah Eajahs of Skardo believed themselves to be under the special protection of Ali. 




( 27 ) 


10.—CHILASI, 

Tii ll^la Gitshere b6dje sbmmo dimm bam^m 
M^y shahmni pashaloto dewa salam daute 
Eas ; Aje goje bdmto mey diiddi aje nush 
Harginn Zue dey mo bejomos 
Samat Khdney soni md bashemm tutak 
Muuga dey to ; mo dabtar dem 

11 . 

A. Tsbekbn tbdnn ; tikki wey nusb, oh Berader 
Adbn; thon ; madey nush ; ey Berader 

B. Hamirey tshuki, puki thas, palutos 
Ni ratey 16 ne bey, oh Berader ! 

The last word in each sentence, as is usual with all Shin songs, is repeated at the be¬ 
ginning of the next line. I may also remark that I have accentuated the words as pronounced 
in the songs and not as put down in my Vocabulary. 

TRANSLATION. 

Message to a Sweetheart by a friend^ 

You are going up to Gitshe, oh my dearest friend, 

Give my compliment and salute when you see my hawk. 

Speak to her. I must now go into my house ; my mother is no more 
And I fear the sting of that dragon,* my step-mother — 

Oh noble daughter of Samat Khan ; I will play the flute 
And give its price and keep it in my bosom. 

The second song describes a quarrel between two brothers who are resting after a march 
on some hill far away from any water or food wherewith to refresh themselves. 

Younger brother’ 

Am I to eat now, what am I to say, there is, oh my brother, neither bread nor water. 

Am I to fetch some [ water ], what am I to say, there is no masak, [ a water-skin J 
oh my brother! 

Bdder brother. 

The lying nonsense of Hamir ( the younger brother ) wounds me deeply ( tears off the 
skin of my heart.) 

There will be no day to this long night, oh my brother ! ” 

12.—THE TRANSITORINESS OF THIS WORLD. 

liaka, mose djbh rdum 
Brother ! I what am to say ? 


* The “ Harginn ” a fabulous animal mentioned elsewhere. 






( 23 ) 


Mey ddssga ne hey 

My choice it is not 

Tdbam aresd ddro 

In the whole of the present time 

Modje lashga ne bey 

To me shame is not 

Dajdla ele jilto 

The next world near has come 

Jdko udasone lian. 

People despairing will be 

^Ind Verse. 

Wat an ddro zdr 

In my country famous 

Tu mashahtre hille 

You famous have become 

Ash hajSni deyi bdrri musajiri 

To-day to get you prepared on a gi’eat jour ney 

Zari mdjo lai langiddi-=.ije 

Openly me much pains 

Djill mey haioalli 

My soul is in your keeping 

S/# qatida 'phune 

The river is flowingf, the larire flower 
tSudd cJiogarong 
Of silver colour/"' 


A PEAYEE OF THE BASHGELI KAFIRS. 

[ In the Kaldsha dialect J 

The ideas and many of the words in this prayer were evidently acquired bv mv two 
Kafirs on their way through Kashmir. 

Khuda, tandrusti de 
prashkari rozi de 
abatti kari 


dewalat man. 

Tu ghdna asas 
tshik intara 

tshik tu faidd kdy asas. 

Sat as man ti 

Stru suri mastruk mdtshe de 


The beautiful songs of “My little darling ornamenta will wear." " Corn is beinir distrilmted ■’ « T • 
pleasure s price. “ My metal is hard ” “ Come out. oh daughter of the hawk.” will be found ou 4 lo l 

37, of this pamphlet resuectively and need not therefore be quoted in this place. ^ ^ 









{ 29 ) 

lY. lAMERS AM CUSTOIS. 

(«.)—amusements. 

The Chaughan Bazi or Hockey-on-liorseback, so popular everywhere north of Kashmir, 
and which is called Polo by the Baltis and Ladakis, who both play it to perfection and in a 
manner which I shall describe elsewhere, is also well known to the Ghilghiti and Astori subdivi¬ 
sions of the Shina people. On great general holydays as well as on any special occasion of 
rejoicing, the people meet on those grounds which are mostly near the larger villages and 
pursue the game with great excitement and at the risk of casualties. The first day I was 
at Astor, I had the greatest difficulty in restoring to his senses a youth of the name of Eustem Ali 
who, like a famous player of the same name at Mardo, was passionately fond of the game, and had 
been thrown from his horse. The place of meeting near Astor is called the Eedgah. The 
game is called Tope in Astor, and the grounds for playing it are called Shajaran. At Ghilgit 
the game is called Bulla, and the place Shawaran. The latter names are evidently of 
Tibetan origin. 


The people are also very fond of target practice, shooting with bows, which they 
use dexterously but in which they do not excel the people of Nagyr and Hunza. 
Game is much stalked during the winter. At Astor any game shot on the- three principal 
hills - TsMamo, a high hill opposite the fort, Demidelden and Tshdlokot —belong to theNawab of 
Astor—the sportsman receiving only the head, legs and a haunch—or to his representative, now the 
Tahsildar Munshi Eozi Khan. At Ghilgit everybody claims what he may have shot, but 
it is cu3tom,ary for the Newab to receive some share of it. Men are especially appointed to 
watch and track game, and when they discover their whereabouts notice is sent to the villages 
from which parties issue, accompanied by musicians, and surround the game. Early in the 
morning, when the “Lohe” dawns, the musicians begin to play and a great noise is made which 
frightens the game into the several directions where the sportsmen are placed. 

The guns are matchlocks and are called in Ghilgiti turmdk” and in Astor 
“ tumak ”. At Ghilgit they manufacture the guns themselves or receive them from 
Badakhshan. The balls have only a slight coating of lead, the inside generally being 
a little stone- The people of Hanza and Nagyr invariably place their guns on little wooden 
pegs which are permanently fixed to the gun and are called “ Dugaza.” The guns are 
much lighter than those manufactured elsewhere, much shorter and carry much smaller 
bullets than the matchlock of the Maharajah’s troops. They carry very much farther than 
any native Indian gun and are fired with almost unerring accuracy. For “ small .shot ” little 
stones of any shape—the longest and oval ones being preferred—are used. There is one kind of 
stone especially which is much used for that purpose ; it is called “ Balosh Batt,” which is 
found in Hanza, Nagyr, Skardo, and near the “ Demideldenn ” hill already noticed, at a 
village called Pareshinghi near Astor. It is a very soft stone and large cooking utensils 



are cut out from it, whence the name, “ Balosh ” Kettle, “ Batt ” stone, “ Balosli Batt.’^ The 
stone is cut out with a chisel and hammer ; the former is called “ Giitt” in Astori and “ Giikk ” 
ill Ghilghitithe hammer “ toa” and “totshung” and in Ghilgiti “samdenn.” The gunpowder 
is manufactured by the people themselves/"' 


The people also play at backgammon, [called in Astori “ Patshiis,” and ‘‘ Takk ” in 
Ghilgiti,] with dice [called in Astori and also in Ghilgiti ‘‘ dall.”] 


Fighting with iron wristbands is confined to Ohilasi women who bring them over their 
fists which they are said to use with effect. 

The people are also fond of wrestling, of butting each other whilst hopping 

To play the Jew’s harp is considered meritorious as King David played it. All 

other music good Mussulmans are bid to avoid. 

The “ Sitara ” [ the Eastern Guitar ] is said to be much played in Yassen, the people 
of which country as well as the people of Hanza and Nagyr excel in dancing, singing and play¬ 
ing. After them come the Ghilgitis, then the Astoris, Chilasis &c , &c. The people of 
Tsagar are a comparatively mild race. The}^ carry on goldwasliing w^hich is constantly inter¬ 
rupted by kidnapping parties from the opposite Hunza. The language of Nagar and Yassen 
is the Kon-Aryan Khajuna and no affiiiiiy between that language and any other has yet 
been traced. The Nagyris are mostly Shiahs. They are short and stout and fairer than the 
people of Hunza [ the Kunjutis ] who are described as “ tall skeletons ” and who are desperate 
robbers. 'I'he Nagyris understand Tibetan, Persian and Hindusiani. Badakhshan merchants 
are the only ones wdio can travel with perfect safety through Yassen, Chitral and Hunza. 

Dances f 

Fall into two main Divisions : “ slow ” or “ Biiti Harip ”=:Slow Instrument” and Quick 
“ Danni Haiip,”=Quick Instrument. The Yassen, Nagyr and Hunza people dance quickest; 
then come the Ghilgitis \ then the Astoris ; then the Baltis, and slowest of all are the Ladakis. 

When all join in the dance, cheer or sing wdth gesticulations, the dance or recitative 
is called thapnatt ” in Ghilgiti, and “ Burro ” in Astori. 

* “ Powder ” is called “ Jebati ” in Astori and in Gliilgliiti “ Bilen,” and is, in botb dialects, also the word used 
for medicinal powder. It is made of Sulphur, Saltpetre and coal. Sulphur = dantzil. Saltpetre = Sbor in Astori, 
and Shord in Ghilgiti. Coal = Karl. The general proportion of the composition is, as my informant put it, after dividing 
the whole into six and a half parts to give 5 of Saltpetre, I of coal, and of Sulphur. Some put less coal in, but it is 
generally believed that more than the above proportion of Sulphur would make the powder too explosive. 

t A few remarks made under this head and that of music have been taken from Part U, pages 32 and 21, in order 
tO' render the accounts more intelligible. 







( 31 ) 


When there is a solo dance it is called “ natt ” in Ghilgiti, and •* nott in Astori. 

‘“ Cheering” is called “ Halamusli ” in Ghilgiti, and “ Halamhsh ” in Astori. 
Clapping of hands is called “ tza. ” Cries of “ Tu, Yii dea ; tza thea, Hiu Hiu dea ; Halarausli 
thea ; shabash” accompany the performances. 

There are several kinds of Dances. The Prasulki nate, is danced by ten 
or twelve people ranging themselves behind the bride as soon as she reaches the bridegroom’s 
house. This custom is observed at Astor. In this dance men swing about sticks or whatever 
they may happen to hold in their hands. 

The Buro natt is a dance performed on the Nao holyday, in which both men 
and women engage—the women forming a ring round the central group of dancers, which 
is composed by men. This dance is called Tappnate at Ghilghit. In Dareyl there is a 
dance in which the dancers wield swords and engage in a mimic fight. This dance Ghilghitis and 
Astoris call the Dareld nat^ but what it is called by the Dureyh's themselves I do not 
know. 

The mantle dance is called “ Goja nat.” In this popular dance the dancer throws 
his cloth over his extended arm. 

AVhen I sent a man round with a drum inviting all the Dards that were 
to be found at Gilgit to a festival, a large number of men appeared, much to 
the surprize of the invading Dogras, who thought that they had all run to the hills. A few 
sheep were roasted for their benefit ; bread and fruit were also given them, and when I 
thought they were getting into a good humour, I proposed that they should 
sing. Musicians had been procured with great difficulty, and £tfter some demur, the Gilgitis sang 
and danced. At first, only one at a time danced, taking his sleeves well over his arm so as to let it 
fall over, and then moving it up and down according to the cadence of the music. I he movements 
were, at first, slow, one hand hanging down, the other being extended with a commanding gesture. 
The left foot appeared to be principally engaged in moving or rather jerking the body forward. 
All sorts of “ pas seals ” were danced; sometimes a rude imitation ol the Indian Natsh ; the 
by -standers clapping their hands and crying out “ Shabadi”-, one man, a sort of Master of Ceremo¬ 
nies, used to run in and out amongst them, brandishing a stick, with which, in spite of his very 
violent gestures, he only lightly touched the bystanders, and exciting them to cheering by repeated 
calls, which the rest then took up, of “ Hiu, Hiii.” The most extraordinary dance, however, was 
when about twelve men arose to dance, of whom six went on one side and six on the other. Botli 
sides then, moving forward, jerked out their arms so as to look as if they had all crossed swords, 
then receded and let their arms drop. This was a war dance, and I was told that properly it 
ought to have been danced with swords, which, however, out of suspicion of the Dogras, did not 
seem to bo forthcoming. They then formed a circle, again separated, the movements becoming 
more and more violent till almost all the bystanders joined in the dance, shouting lixe fiends 
and literally kicking up a frightful amount of dust, which, after I had nearly become choked 




( 32 ) 

with it, compelled me to retire.* I may also notice that before a song is sung the rythm and 
melody of it are given in “ solo” by some one, for instance 

Dana dang dann dangda 
nadafig danu, &c., &c., &c. 

(^.)— beverages. 

Beer. 

Pine corn ( about five or six seers in weight) is put into a kettle with water 

and boiled till it gets soft, but not pulpy. It is then strained through a cloth, and the grain 

retained and put into a vessel. Then it is mixed with a drug that comes from Ladak 
which is called “ Papps, ” and has a salty taste, but in my opinion is nothing more than 

hardened dough with which some kind of drug is mixed. It is necessary that “ the marks of 
four fingers” be impressed upon the “ Papps.” The mark of “ four fingers ” make one stick, 2 
fingers’ mark a stick, and so forth. This is scraped and mixed with the corn. 
The whole is then put into an earthen jar with a narrow neck, after it has received 
an infusion of an amount of water equal to the proportion of corn. The jar is 

put out into the sun—if summer—for twelve days, or under the fireplace —if in 
waiter—[ where a separate vault is made for it ]— for the same period. The orifice is 
almost hermetically closed with a skin. After twelve days the jar is opened and contains a 
drink possessing intoxicating qualities. The first infusion is much prized, but the corn receives a 
second and sometimes even a third supply of water, to be put out again in a similar manner and 
to provide a kind of Beer for the consumer. This Beer is called “ M5, ” and is much drunk 
by the Astoris and Chilasis [ the latter are rather stricter Mussulmans than the other 
Shina people]. After every strength has been taken out of the corn it is given away as 
food to sheep &c., which they find exceedingly nourishing. 

Wine.\ 

The Ghilgitis are great wine-drinkers, though not so much as the people of Hunza. 
In Nagyr little wine is made. The mode of the preparation of the wine is a simple one. 
The grapes are stamped out by a man who, fortunately before entering into the wine press, 
washes his feet and hands. The juice fiows into another reservoir, which is first well laid 
round with stones, over which a cement is put of chalk mixed with sheep-fat which is 
previously heated. The juice is kept in this reservoir ; the top is closed, cement being put round the 
sides and only in the middle an opening is made over which a loose stone is placed. After 
two or three months the reservoir is opened, and the wine is used at meals and festivals. In 
Dareyl ( and not in Ghilgit, as was told to Vigne,) the custom is to sit round the grave of the 
deceased and eat grapes, nuts and Tshilgozas ( edible pine ). In Astor (and in Chilas P ) 

* The drawing and description of this scene were given in the Illustrated London News of the 12th Februarv 
1870, nnder the heading of “ A Dance at Gilgit.’’ ^ 

t Wine is called inGhilghit by the same name as is beer by the Astoris, viz ; “ Mo.” 

The wine press is called “ Moe Kurr.” 

The reservoir into which it flows is called “ Moe San.” 





the custom is to put a number of Ghi (clarified butter) cakes before the Mulla, [after the earth 
lias been put on the deceased] who, after reading prayers over them, distributes them to the com¬ 
pany who are standing round with their caps on. In Ghilgit, three days after the burial, bread 
is generally distributed to the friends and acquaintances of the deceased.] To return to the 
wine presses, it is to be noticed that no one ever interferes with the store of another. 

I passed several of them on my road from Tshakerkot onward, but they appeared to have 
been destroyed. This brings me to another custom which all the Dards seem to have of 
burying provisions of every kind in cellars that are scooped out in the mountains or near their 
houses, and of which they alone have any knowledge. The Maharajah’s troops when invading 
Ghilgit often suffered severely from want of food when, unknown to them, large stores of grain of 
every kind, butter, ghi, &c., were buried close to them. The Ghilgitis and other so-called rebels, 
generally, were well off, knowing where to go for food. Even in subject Astor it is the custom 
to lay up provisions in this manner. On the day of birth of any one in that country it is the 
custom to bury a stock of provisions which are opened on the day of betrothal of the young 
man and distributed. The ghi, which by that time turns frightfully sour and [to our taste] 
unpalatable and the colour of which is red, is esteemed a great delicacy and is said to 
bring much luck. 

The chalk used for cementing the stones is called “ San batt.” Grapes are called 
“ Djatsh,” and are said, together with wine, to have been the principal food of Ghazanfar, 
the Eajah of Hunza, of whom it is reported that when he heard of the arrival of the first 
European in Astor (probably Vigne) he fled to a fort called Gojal and shut himself up in it 
with his flocks, family and retainers. He had been told that the European was a great 
sorcerer, who carried an army with him in his trunks and who had serpents at his command 
that stretched themselves over any river in his way to afford him a passage. I found this 
reputation of European sorcery of great use, and the wild mountaineers looked with respect 
and awe on a little bos which I carried with me, and which contained some pictures of 
clowns and soldiers belonging to a small Magic lantern. The Ghilgitis consider the use of wine 
as unlawful; probably it is not very long since they have become so religious and drink it with 
remorse. My Ghilgitis told me that the Muyulli— a sect living in llunza, Gojal, Yassen and 
Punya—considered the use of wine [with prayers to be rather meritorious than otherwise, 
A Drunkard is called “ Mato.” 

(c.)— BIRTH CEREMONIES. 

As soon as the child is born the father or the Mulla repeat the “bang” in his ear “ Allah 
Akbar” (which an Astori, of the name of Mirza Khan, said was never again repeated in one’s 
life!). Three days after the reading of the “Bang” or Namaz” in Ghilgit and seven days after 
that ceremony in Astor, a large company assembles in which the father or grandfather of the new¬ 
born gives him a name or the Mulla fixes on a name by putting his hand on some word in the 
Koran, which may serve the purpose or by getting somebody else to fix his hand at random on 



. ( 34 ) 

a passage or word ia the Koran. Men and women assemble at that meeting. There appears to 
he no purdah whatsoever in Dardu land, and the women are remarkably chaste. The 
little imitation of Pardah amongst the Ranis of Ghilgit was a mere fashion imported from 
elsewhere. Till the child receives a name the woman is declared impure for the seven days 
previous to the ceremony. In Ghilgit 27 days are allowed to elapse till the woman is 
declared pure. Then the bed and clothes are washed and the woman is restored to the 
company of her husband and the visit of her friends. Men and women eat together 
everywhere in Dardu land. In Astor, raw milk alone cannot be drunk together with a 
woman unless thereby it is intended that she should be a sister by faith and come within 
the prohibited degrees of relationship. When men drink of the same raw milk they thereby 
swear each other eternal friendship. In Ghilgit this custom does not exist, but it will at 
once be perceived that much of what has been noted above belongs to Mussulman custom 
generally. When a son is bora great rejoicings take place, and in Ghilgit a musket icJ 
fired off by the father whilst the “ Bang ” is being read. 

MARRIAGE, 

In Ghilgit it appears to be a more simple ceremony than in Chilas and Astor. 
The father of the boy goes to the father of the girl and presents him with a knife about 
1|- feet long, 4 yards of cloth and a pumpkin filled with wine. If the father accepts the 
present the betrothal is arranged. It is generally the fashion that after the betrothal, 
which is named : ‘‘ Sheir qatar wiye^ halli 'piye, == 4 yards of cloth and a knife he 

has given, the pumpkin he has drunkthe marriage takes place. A betrothal is 
inviolable, and is only dissolved by death as far as the woman is concerned. The 
young man is at liberty to dissolve the contract. When the marriage day arrives 
the men and women who are acquainted with the parties range themselves in roAvs 'at 
the house of the bride, the bridegroom with her at his left sitting together at the end of 
the row. The Molla then reads the prayers, the ceremony is completed and the 
playing, dancing and drinking begin. It is considered the proper thing for the bride¬ 
groom’s father, if he belongs to the true Shin race, to pay 12 tolas of gold of the value [at 
GhilgitJ of 15 Rupees Nanakshahi (10 annas each) to the bride’s father, who, however, generally) 
returns it with the bride, in kind—dresses, ornaments, &c., &c. The 12 tolas are not always, or 
even generally, taken in gold, but oftener in kind—clothes, provisions and ornaments. At 
Astor the ceremony seems to be a little inore complicated. There the arrangements are 
managed by third parties ; an agent being appointed on either side. The father of the 
young man sends a present of a needle and three real (red) mungs” called lujum ” in 
Chilasi, which, if accepted, establishes the betrothal of the parties. Then the father of the 
bride demands pro forma 12 tolas [which in Astor arid Chilas are worth 24 Rupees of the 
value of ten[annas each,] 

All real “ Shin ” people must pay this dowry for their wives in money, provisions 
or in the clothes which the bride’s father may require. The marriage takes place when the 


( 35 ) 

girl readies puberty, or perhaps rather the age when she is considered fit to be married. 
It may be mentioned here in general terms that those features in the ceremony which remind 
one of Indian customs are undoubtedly of Indian origin introduced into the country since the 
occupation of Astor by the Maharajah’s troops. Ghilgit which is further off is less subject to 
such influences, and whatever it may have of civilization is indigenous or more so than is the 
case at Astor, the roughness of whose manners is truly Chilasi, whilst its apparent refinement in 
some things is a foreign importation. When the marriage ceremony commences the young man, ac¬ 
companied by twelve of his friends and by musicians, sits in front of the girl’s house. The mother 
of the girl brings out bread and ghi-cakes on plates, which she places before the bridegroom, round 
whom she goes three times, caressing him and finally kissing his hand. The bridegroom then 
sends her back with a present of a few rupees or tolas in the emptied plates. Then, after some 
time, as the evening draws on, the agent of the father of the boy sends to say that it is time 
that the ceremony should commence. The mother of the bride .theu stands in the door¬ 
way of her house with a few other platefuls of cakes and bread, and the young man accom¬ 
panied by his bridesman [" Shunerr” in Astori and “ Shamaderr ” in Ghilgiti,] enters the 
house. At his approach the girl, who also has her particular friend, the “ Shaneroy ” 
in Astori, and “ Sharaaderoy ” in Ghilgiti, rises. The boy is seated at her right, but both in 
Astor and in Ghilgit it is considered indecent for the boy to turn round and look at her. 
Then a particular friend, the “ Dharm-bhai”* of the girl’s brother asks her if she consents to the 
marriage. In receiving or imagining an affirmative he turns round to the Mulla, who after asking 
three times whether he, she and the bridegroom as ell as all present are satisfied, reads the 
prayers and completes the ceremonial. Then some rice, boiled in milk, is brought in, of 
which the boy and the girl take a spoonful. They do not retire the first night but grace the 
company with their presence. The people assembled then amuse themselves by hearing the 
musicians, eating, &c., &c. 

It appears to be the custom that a person leaves an entertainment whenever he likes, 
which is generally the case after he has eaten enough. 

It must, however, not be imagined that the sexes are secluded from each other in Dardis- 
tan. Young people have continual opportunities of meeting each other in the fields at their work 
or at festive gatherings. Love declarations often take place on these occasions, but if any evil inten¬ 
tion is perceived the seducer of a girl is punishedby this savage, but virtuous, race with death. The 

* The “ brother in the faith " with whom raw milk has been drunk, Vide page 34. 

Betrothal, == balli = pumpkin in Ghilgiti, So^l—Astori. 

Bridegroom, = hilel^o, Gh. hilaleo. Astori. 

Bride, == hilal. 

Bridegroom’s men, = gardni, Gh. hilale, Astdri. 

Marriage = garr, Gh. K^sh. Astdri. 

Dowry, ‘ == " dab,” Gh. and Astdri 

the grain, ghi and sheep that may accompany the betrothal-present is called by the Astdris “ sakaro.”) 

Husband, = barao, Gh. bareyo, Astdri. 

Wife, — Greyn, Gh. greyn, Astdri. 

Wedding dinner “ garey Uki”in Ghilgiti. “ Kajjeyn bai kyas,” in Astori (?) [“tikki”is bread, “ hai ” is a 
chippati, kyas = food.] 




( 36 ) 

Dards know and speak of the existence of “ pure love,” “ pak ashiqi.” Their love songs show 
sufficiently that they are capable of a deeper, than mere sexual, feeling. No objection to lawful 
love terminating in matrimony is ever made unless the girl or the boy is of a lower caste. In 
Ghilgit, however, the girl may be of a lower caste than the bridegroom. In Astor it appears that 
a young man, whose parents—to whom he must mention his desire for marrying any particular 
person—refuse to intercede, often attains his point by threatening to live in the family of the 
bride and become an adopted son. A “ Shin ” of true race at Astor may live in concubinage 
with a girl of lower caste, but the relatives of the girl if they discover the intrigue revenge the 
insult by murdering the paramour, who, however, does not lose caste by the alliance. 

The bridegroom dances as well as his twelve companions. The girl ought not to be 
older than 15 years ; but at 12 girls are generally engaged.^ 

The Balti custom of having merely a claim to doiory on the part of the woman—the pro¬ 
secution of which claim so often depends on her satisfaction with her husband or the rapacity of 
her relatives—is in spite of the intercourse of the Baltis with the Shin people never observed by 
the latter ; not even by the Shin colonists of little Tibet who are called “ Brokhpd,” 

When the bridegroom has to go for his bride to a distant village he is furnished with 
a bow. On arriving at his native place he crosses the breast of his bride with an arrow and 
then shoots it off. He generally shoots three arrows off in the direction of his home. 

At Astor the custom is sometimes to fire guns as a sign of rejoicing. This is not done 
at Ghilgit. 

When the bridegroom fetches his bride on the second day to his own home, the girl 
is crying with the women of her household and the young man catches hold of her dress in 
front (at Ghilgit by the hand ) and leads her to the door. If the girl cannot get over 
embracing her people and crying with them quickly, the twelve men who have come along^ 
with the bridegroom ( who in Astori are called “ hilalee=.bridegrooms and garoni in Ghilgiti ) 
sing the following song :— 

INVITATION TO THE BRIDE. 

Nikhtati qudray Icusuni {^‘asiali’’ is added to the fern. Imp), 

Come out hawk’s daughter. 

Nikastali ke karanilie ( “ lalanile’' in Ghilgiti ). 

Come out why delayest thou ! 

Mkastali mdleyn guUjo. ; 

Come out (from) thy father’s tent. 

Nikastali he karanilie. 

Come out why delayest thou. 

Nero tshareyn. hardye. 

Do not weep waterfall’s fairy. 


* The Turks say “ a girl of 15 years of age should he either married or buried.’ 







( 37 ) 

Ne ro teyn rang boje. 

Do not weep thy colour will go. 

iVe ro jaro sMdati. 

Do not weep brethren’s beloved. 

ro Uy rong boje. 

Do not weep thy colour will go. 

Ne ro maleyn sUdati. 

Do not weep father’s beloved. 

Ne ro tey rong boje. 

Do not weep thy colour will go. 

TRANSLATION. - 

Come out, oh daughter of the hawk. 

Come out, why dost thou delay ? 

Come forth from thy father’s tent, 

Come out and do not delay. 

Weep not! oh fairy of the waterfall 
Weep not! thy colour will fade; 

Weep not! thou art the beloved of us all who are thy brethren, 
Weep not ! thy colour will fade. 

Oh Weep not! thou beloved of fathers, [ or “thy father’s darling.”] 
For if thou weepest, thy face will grow pale. 


Then the young man catches hold of her dress, or in Ghilghit of her arm, puts 
her on horseback, and rides off with her, heedless of her tears and of those of her companions, 

(e.)—FUNEEALS. 

Funerals are conducted in a very simple manner. The custom of eating grapes at 
funerals I have already touched upon in my allusion to Dureyl in the chapter on “Wine.” 
Bread is commonly distributed together with Ghi, &c,, three days after the funeral, to 
people in general, a custom which is called “ Nashi ” by the Astoris, and “ Khatm ” by the 
Ghilgliitis. When a person is dead, the Mullah, assisted generally by a near friend of the deceased, 
washes the body which is then placed in a shroud. Women assemble, weep and relate the virtues 
of the deceased. The body is conveyed to the grave the very day of the decease. In Astor there 
is something in the shape of a bier for conveying the dead. At Ghilghit two poles, across 
which little bits of wood are placed side-ways and then fastened, serve for the same 
purpose. The persons who carry the body think it a meritorious act. The women accompany 
the body for some fifty yards and then return to the house to weep. The body is then placed into 
the earth which has been dug up to admit of its interment. Sometimes the grave is well-cemented 
and a kind of small vault is made over it with pieces of wood closely jammed together. 
A Pir or saint receives a hewn stone standing as a sign-post from the tomb. I have seen no 
inscriptions anywhere. The tomb of one of their famous saints at Ghilghit has none. I have 
heard people there say that he was killed at that place in order to provide the country with 




( 38 ) 

a shrine. My Ghilghiti who, like all his countrymen, was very patriotic, denied it, but I heard 
it at Ghilghitfrom several persons, among whom was one of the descendants of the saint. As the 
Saint was a Kashmiri, the veracity of his descendant may be doubted. To return to the funeral. 
The body is conveyed to the cemetery, which is generally at some distance from the village, 
accompanied by friends. When they reach the spot the Mullah reads the prayers standing as in 
the “ Djenaza”—any genuflexion, * ruku’ and prostration are, of course, inadmissible. After the 

body has been interred the Mullah recites the Fatiha, [opening prayer of the Koran] all people 
standing tip and holding out their hands as if they were reading a book. The Mullah prays that 
the deceased may be preserved from the fire of hell as he was a good man, &c. Then after a short 
benediction the people separate. For three days at Ghilghit and seven days at Astor the near 
relatives of the deceased do not eat meat. After that period the grave is again visited by the 
deceased’s friends, who, on reaching the grave, eat some ghi and bread, ofier up 
prayers, and, on returning, slaughter a sheep, whose kidney is roasted and divided in small 
bits amongst those present. Bread is distributed amongst those present and a little feast 
is indulged in, in memory of the deceased. I doubt, however, whether the Ghilghitis are very 
exact m their religious exercises. The mention of death was always received with shouts 
of laughter by them, and one of them told me that a dead person deserved only to be kicked. He 
possibly only joked and there can be little doubt that the Ghilghit people are not very communica.^ 
tive about their better feelings. It would be ridiculous, however, to deny them the possession 
of natural feelings, although I certainly believe that they are not over-burdened with them. In 
Astor the influence of Kashmir has made the people attend a little more to the ceremonies 
of the Mussulman religion. 

In Chilas rigour is observed in the maintenance of religious practices, but 
elsewhere there exists the greatest laxity. In fact, so rude are the people that they have no 
written character of their own, and till very recently the art of writing (Persian) was con¬ 
fined to, perhaps, the Bajahs of these countries or rather to their Munshis, whenever they 
had any. Some of them may be able to read the Koran. Even this 1 doubt, as of hundreds of 
people I saw only one who could read at Ghilghit, and he was a Kashmiri who had travelled 
far and wide and had at last settled in that country. 

(/.)—HOLYDAYS. 

The great holyday of the Shin people happened in 1867, during the month succeeding 
the Eamazan, but seems to be generally on the sixth of February. It is called the “ Shino nao,” 
“ the new day of the Shin people.” The Ghilghitis call the day “ Shmo bazono,” the spring of 
the Shin people. ’ [The year, it will be remembered, is divided into bazono—spring; walo=i; 
summer; shero—autumnj yono=:winter.J The snow is now becoming a little softer and out-of¬ 
door life is more possible. The festivities are kept up for twelve days. Visits take place and man 
and wife are invited out to dinner during that period. Formerly, when the Shins had a Baja or 
Kawab of their own, it used to be the custom for women to dance during those twelve days. 




( 39 ) 

Now the advent of the Sepoys and the ridiculous pseudo-morality of the Kashmir rule have in¬ 
troduced a kind of Parda and the chaste Shin women do not like to expose themselves to 
the strangers. Then there is the Nauroz, which is celebrated for three, and sometimes 
for six, days. 

There are five great holy-days in the year : 

The I’d of Eamazan. 

The Shino-Nao. 

The Nauroz. 

Kurbani Eed. 

The Kuy Nao,* f Astori, 

Dtimnika, \ Ghilghiti, 

On the last-named holy-day the game of Polo is played, good clothes are put on, and 
men and women amuse themselves in public meetings. 

The Shin people are very patriotic. Since the Maharajah’s rule many of their 
old customs have died out, and the separation of the sexes is becoming greater. Their great 
national festival I have already described under the head of “ Historical Legend of Ghilghit.” 


* Is celebrated in Autumn when tbe fruit and corn have become ripe, 





( 40 ) 

THE EELIGIOUS IDEAS OF THE DAEDS. 


If the Dards—the races living between the Hindu-Kush and Kaghan have 
preserved many Arian customs and traditions, it is partly because they have lived in 
almost perfect seclusion from other Muhammadans. In Chilas, where the Sunni form 
of that faith prevails, there is little to relieve the austerity of that creed. The rest of 
the Muhammadan Dards are Shiahs, and that belief is more elastic and seems to be more 
suited to a quick-witted race, than the orthodox form of Islam. Sunniism, however, is 
advancing in Dardistan and will, no doubt, sweep away many of the existing traditions. 
The progress, too, of the present invasion by Kashmir, which, although governed by 
Hindus, is chiefly Sunni, will familiarize the Dards with the notions of orthodox Muham¬ 
madans and will tend to substitute a monotonous worship for a multiform superstition. I have 
already noticed that, in spite of the exclusiveness of Hinduism, attempts are made by the 
Maharaja of Kashmir to gather into the fold those races and creeds which, merely because they 
are not Muhammadan, are induced by him to consider themselves Hindu. For instance, the Siah 
Posh Kafirs, whom I venture also to consider Dards, have an ancient form of nature worship 
which is being encroached upon by Hindu myths, not because they are altogether congenial 
but because they constitute the religion of the enemies of Muhammadans, their own bitter foes 
who kidnap the pretty Kafir girls and to kill whom establishes a claim among Kafirs to 
consideration. In the same way there is a revival of Hinduism in the Buddhist countries 
of Ladak and Zanskar, which belong to Kashmir, and ideas of caste are welcomed where 
a few years ago they were unknown. As no one can become a Hindu, but any one may 
become a Muhammadan, Hinduism is at a natural disadvantage in its contact with an 
advancing creed and, therefore, there is the more reason why zealous Hindus should seek 
to strengthen themselves by the amalgamation with other idolatrous creeds. To return to 
the Musulman Dards, it will be easy to perceive by a reference to my ethnographical 
vocabulary what notions are Muhammadan and what traces there remain of a more ancient 
belief. The “ world of Gods ” is not the mere I which their professed religion teaches, 
nor is the “ serpent world ” a Muhammadan term for our present existence. Of course, their 
Maulvis may read “ religious lessons ” and talk to them of Paradise and Hell, but it is from 
a more ancient source that they derive a kindly sympathy with the evil spirits “ Yatsh;” 
credit them with good actions, describe their worship of the sun and moon, and fill the 
interior of mountains with their palaces and songs. Again, it is not Islam that tells them of the 
regeneration of their country by fairies—that places these lovely beings on the top of the 
Himalayas and makes them visit, and ally themselves to, mankind. The fairies too are 
not all good, as the Yatsh are not afl bad. They destroy the man who seeks to surprise their 
secrets, although, perhaps, they condone the offence by making him live for ever after in 
fairy land. Indeed, the more we look into the national life of the Dards the less do we 
find it tinctured by Muhammadan distaste of compromise. Outwardly their customs may 


( 41 ) 


conform to that ceremonial, but wlieii they make death an opportunity for jokes and amusement 
we cannot refuse attention to the circumstance by merely explaining it away on the ground 
that they are savages. I have noticed the prevalence of caste among them, how proud they 
are of their Shin descent, how little (with the exception of the more devout Chilasis) they draw 
upon Scripture for their personal names, how they honour women and how they like the dog, 
an animal deemed unclean by other Muhammadans. The Dards had no hesitation in eating with 
me, but I should not be surprised to hear that they did not do so when Mr. Hayward visited 
them, for the Hinduized Mussulman servants that one takes on tours might have availed 
themselves of their supposed superior knowledge of the faith to inform the natives that 


they were making an improper concession to an inddel. A good many Dards, however, have 
the impression that the English are Mussulmans—a belief that would not deter them from 
killing or robbing a European traveller in some districts, if he had anything “worth taking." 
Gouhar-Aman [called “Gormdn" by the people] of Yasin used to say that as the Koran, the 
word of God, was sold, there could be no objection to sell an expounder of the word of God, a 
Mullah, who unfortunately fell into his hands. I did not meet any real Shin who was a 
Mullah,* but I have no doubt that, especially in Hunza, they are using the services of Mullahs 
in order to give a religious sanction to their predatory excursions. I have said that the Dards 
were generally Shiahs—perhaps I ought not to include the Shiah Hunzas among Dards as they 
speak a non-Aryan language unlike any other that I knowf—and as a rule the Shiahs are 


preyed upon by Sunnis. Shiah children are kidnapped by Sunnis as an act both religious and 
profitable. Shiahs have to go through the markets of Bukhara denying their religion, for which 
deception, by the way, they have the sanction of their own priests. { Can we, therefore, wonder 
that the Shiah Hunzas make the best of both worlds by preferring to kidnap Sunnis to their own 
co-religionists ? A very curious fact is the attachment of Shiahs to their distant priesthood. 
We know how the Indian Shiahs look to Persia; how all expect the advent of their Messiah, 
the Imam Mohdi ; how the appointment of Kazis (civil functionaries) is made through the 
Mujtehid [a kind of high priest] and is ratified by the ruling power, rather than emanate direct 
from the secular authorities, as is the case with Sunnis. The well-known Sayad residing at 
Bombay, Aghai Khan, has adherents even in Dardistan, and any command that may reach 
them from him [ generally a demand for money ] is obeyed implicitly. Indeed, throughout 
India and Central Asia there are men, some of whom lead an apparently obscure life, whose’ 
importance for good or evil should not be under-rated by the Authorities. 

What we know about the religion of the Siah-Posh KafiBrs [ whom I include in the 
term “ Dards ’’ ] is very little. My informants were two Kafir lads, who lived for some weeks 


* T l.ave already related that a foreign Mullah had found his way to Ghilghit and that the people, desirous 
f a man Sid not leave them and solicitous about the reputation that their country had no shnne, k, led 

that 80 some place for pilgrimage. Similar stories are, however, also told about shrines m Affghanistan. 

bm in Ene^rNa-y^r.^Chilas and Yasin and says that in Sunni Chilas there arc many Mulmhs 

fingfurto all the of tL’most eminent being Kramins of Shatial, about 8 miles from Saaiu. About 

castes ^ E:haiun4, a language also spoken in Nagyr and Yasin, whose inhabitants are Dards. 

In the interior of Kabul Hazara, on the other hand. I have been told that Pathan Sunni Merchants have 
to pretend to be Shiahs, in order to escape being murdered. 





( 42 ) 

ia ray compound and whose religious notions had, no doubt, been affected on their way down 
through Kashmir. That they go once a year to the top of a mountain as a religious exercise 
and put a stone on to a cairn; that the number of Muhammadan heads hung up in front of 
their doors indicates their position in the tribe; that they are said to sit on benches rather 
than squat on the ground like other Asiatics; that they are reported to like all those who 
wear a curl in front •, that they are fair and have blue eyes; that they drink a portion of the 
blood of a killed enemy—this and the few words which have been collected of their 
language is very nearly all we have hitherto known about them. What I have been 
able to ascertain regarding them, will be mentioned elsewhere.* * * § 

(/i.)-TOEMS OF GOVERNMENT AMONG THE DARDS. 

Chilas, which sends a tribute every year to Kashmir for the sake of larger return- 
presents rather than as a sign of subjection, is said to be go^rned by a council of elders, in 
which even women are admitted.f When 1 visited Ghilghit, in 1866, it was practically without 
a ruler, the invading troops of Kashmir barely holding their own within a few yards of 
the Ghilghit Fort—a remarkable construction which, according to the report of news¬ 
papers, was blown up by accident last year, and of which the only record is the 
drawing published in the Illustrated London News of the 12th February 1870.J There 
is now a Thanadar of Ghilghit, whose rule is probably not very different from that 
of his rapacious colleagues in Kashmir. The Ghilghitis are kept quiet by the 

presence of the Kashmir army, and by the fact that their chiefs are prisoners at Srinagar, 
where other representatives of once reigning houses are also under surveillance. Mansur Ali 
Khan, the supposed rightful Raja of Ghilghit is there; he is the son of Asghar Ali Khan, son of 
Raja Khan, son of Gurtam Khan—but legitimate descent has little weight in countries that are 
constantly disturbed by violence, except in Hunza, where the supreme right to rob is hereditary.^ 
The Ghilghitis, who are a little more settled than their neighbours to the West, North and 
South, and who possess the most refined Dardu dialect and traditions, were constantly exposed 
to marauding parties, and the late ruler of Yasin, Gouhar-Amdn, who had conquered Ghilghit, 
made it a practice to sell them into slavery on the pretext that they were Shiahs and infidels. 
Yassin was lately ruled by Mir Wali, the supposed murderer of Mr. Hayward, and is a 
dependency of Chitral, a country which is ruled by Aman-ul-mulk. The Hunza people are under 
Ghazan Khan, the son of Ghazanfar,]! and seem to delight in plundering their Kirghiz 

* Since writing tke above a third Kafir from Katar has entered my service and I have derived some detailed 
information from him and others regarding the languages and customs of this mysterious race, which will be em¬ 
bodied iu my nest volume. 

t I have heard this denied by a man from Sazxn, but state it on the authority of two Chilasis who were 
formerly iu my service. 

X My Sazini says that only a portion of the Fort was blown np. 

§ Vide Chapter “ Modern History of Dardistan ” for details of the contending dynasties of that region. 

|j Major Montgomerie remarks “ the coins have the world Gujanfar on them, the name, I suppose, of some 
emblematic animal. I was however unable to find out its meaning.” 

The word is Ghazanfar [which means in Arabic; lion, hero] and is the name of the former ruler of 

Hunza whose name is on the coins. 







( 43 ) 


neiglibours, although all travellers through that inhospitable region, with the exception of 
Badakhshan merchants, are impartially attacked by these robbers, whose depredations have 
caused the nearest pass from Central Asia to India to be almost entirely deserted. At Ghilghit 
I saw the youug Raja of Nagyr, with a servant, also a Nagyri. He was a most amiable and 
intelligent lad, whose articulation was very much more refined than that of his companion, 
who prefixed a guttural to every Khajund word beginning with a vowel. The boy was 
kept a prisoner in the Ghilghit Fort as a hostage to Kashmir for his father’s good behaviour, 
and it was with some difficulty that he was allowed to see me and answer certain linguistic 
questions which I put to him. If he has not been sent back to his country, it would be a 
good opportunity for our Government to get him to the Panjab in the cold weather 
with the view of our obtaining more detailed information than we now possess regarding the 
Khajund, that extraordinary language to which I have several times alluded. 


The name of Aa, Mash, Raja, applied to Muhammadans, may sound singular to 
those accustomed to connect them with Hindu rulers, but it is the ancient name for “ King” at 
Ghilghit (for which “Nawab” seems a modern substitute in that country)— whilst Shah Kator* 
in Chitral, Tham in Hunza and Nagyr, Miterr and Bakhte in Yaasen and Trakhnd in Ghilghit ofier 
food for speculation. The Hunza people say that the King’s race is Mogholote ( or Mogul); 
they call the King Satcwasli and affirm that he is Aishea (this probably means that he is 
descended from Aisha, the wife of Muhammad ). Under the king or chief, for the time being, 
the most daring or intriguing hold office and a new element of disturbance has now been 
introduced into Dardistan by the Kashmir faction at every court [or rather robber’s nest] 
which seeks to advance the interests or ulterior plans of conquest of the Maharaja, our 
feudatory. Whilst the name of Wazir is now common for a “minister,” we find the names 
of the subordinate offices of Trangpa, Yarfa, Zeytu, Gopd, &c., &c., which point to the 
reminiscences of Tibetan Government and a reference to the “ Official Designations ” in my 
Part II. will direct speculation on other matters connected with the subject. 


I need scarcely add that under a Government, like that of Chitral, which used to derive 
a lar^e portion of its revenue from kidnapping, the position of the official slave-dealer (Diwan- 
bigi)t”was ahigh one. Shortly before I visited Ghilghit, a man used to sell for a good hunting 
dog (of which animal the Dards are very fond) two men for a pony and three men for a large 
ie°ce of pattu (a kind of woollen stuff). Women and weak men received the preference, it being 
diZult for them to escape once they have reached their destination. Practically, all the hill- 
' The name for servant is identical with that of “ companion ; ” it is only 

iTi6n 8.r6 rBuiiuiiuckuo* , 

the prisoner of another tribe who is a - slave.-' The progres,s of Kashmir will certa.oly 
have the effect of stopping, at any rate nominally, the trade in male slaves, but it will reduce 


■-TSiTwa. a. »»«. of tha graadfathar of Ar..n.nl.Ma!k the present "flo' 

a .xt. j-a; /af “ TTathor'’ has been held for 2000 years. I may incidentally mention that natives of India wDo had visiiea 

thatthe <*«eof , name^t^^^^ “ Kashghar” the name of the principaljown. whilst Chitral .ias 

S?^“^aK:aar tillage surrounded by mountains” by Neyk Muhammad, a Lughmdni ISxmtsha (or half) Mussulman. 

t This designation is really that of the Minister of Finances. 






( 44 ) 


all subjects to the same dead level of slavery and extinguisli that spirit of freedom, and with 
it many of the traditions, that have preserved the Dard races from the degeneracy which 
has been the fate of the Arians who reached Kashmir and India. The indigenous Government 
is one whose occasional tyranny is often relieved by rebellion. I think the Dard Legends 
and Songs show that the Dards are a superior people to the Dogras, who wish to take 
their country in defiance of treaty obligations, and I, for one, would almost prefer the conti¬ 
nuance of present anarchy which may end in a national solution or in a direct alliance with 
tbe British, to the Spicier policy of Kashmir which, without shedding blood,* has drained the 
resources of that Paradise on earth and killed the intellectual and moral life of its people. 
The administration of justice and the collection of the taxes in Dardistan are carried on, 
the former with some show of respect for religious injunctions, the latter with sole regard to 
whatever the tax-gatherer can immediately lay his hand upon. 

(»)—HABITATIONS. 

Most of the villages, whose names I have given elsewhere, are situate on the main line 
of roads which, as everywhere in Himalayan countries, generally coincides with the course 
of rivers. The villages are sometimes scattered, but as a rule, the houses are closely packed 

together. Stones are heaped up and closely cemented, and the upper story, which often is 

only a space shielded by a cloth or by grass-bundles on a few poles, is generally reached by a 
stair-case from the outside.f Most villages are protected by one or more wooden forts, 
which—with the exception of the Ghilghit fort—are rude blockhouses, garnished with rows of 
beams, behind which it is easy to fight as long as the place is not set on fire. Most villages 
also contain an open space, generally near a fountain, where the villagers meet in the evening 
and young people make love to each other.f Sometimes the houses contain a subterranean 
apartment which is used as a cellar or stable—at other times, the stable forms the lower part 
of the house and the family live on the roof under a kind of grass-tent. In Ladak, 
a little earth heaped up before the door and impressed with a large wooden seal, was 
sufficient, some years ago, to protect a house in the absence of its owner. In Dardistan 
bolts, &c, &c., show the prevailing insecurity. I have seen houses which had a 
courtyard, round which the rooms were built, but generally all buildings in Dardistan 
are of the meanest description—the mosque of Ghilghit, in which I slept one night whilst the 
sepoys were burying two or three yards away from me, tho.se who were killed by the so-called rebels 
being almost as miserable a construction as the rest. The inner part of the house is generally 
divided from the outer by a beam which goes right across. My vocabulary will show all the 
implements, &c., &c., they use in building, &c. &c. Water-mills and wind-mills are to be found. 

* I refer only to the present rule of Kashmir itself and not to the massacres in Dardistan. of which details will 
be given further on. ’ wi* wm 

V f ^ comparison between Dardu buildings, &c. &c.. and certain excavations which I made at Takht-i-Bahi in 

xusuiZdi in io/u. 

X Seduction and adultery are punished with death in Chilas and the neighbouring independent Districts 
Morality is, perhaps, not quite so stern at Ghilghit, wki st in Yasin and Nagyr great laxity is said to prevail. 







( 45 ) 


Cradles were an unknown commodity till lately. I have already referred to 
the wine and treasury-cellars excavated in the mountains, and which provided them with food 
during the war in 1866, whilst the invading Kashmir troops around them wtere starving. 
Baths (which were unknown till lately ) are sheltered constructions under waterfalls ; in 
fact, they ate mere sheltered douche-baths. There is no pavement except so far as stones 
are placed in order to show where there are no roads. The rooms have a fire-place, which at 
Astor, ( where it is used for the reception of live coals) is in the middle of the room. The 
conservancy arrangements are on the slope of the hills close to the villages, in front of which 
are fields of Indian corn, &c. &c. 

(/)—DIVISIONS OE THE DARD RAGES. 

The name of Dardistan (a hybrid between the “ Darada ” and a Persian termina¬ 
tion ) seems now to be generally accepted. I include in it all the countries lying between 
the Hindukush and Kaghan (lat. 37° N. and long. 73° E. to lal. 35° N. long. 74'30 E). In 
a restricted sense the Dards are the race inhabiting the mountainous country of Shinaki, detail¬ 
ed further on, but I include under that designation not the only the Ghilasis, Astoris, Ghilghitis, 
Dureylis, &c., but also the people of Hunza, Nagyr, Chitral and Kaffiristan.^ As is the case with 
uncivilized races generallyj the Dards have no name in common, but call each Dard tribe that 
inhabits a different valley by a different name. This will be seen in subjoined Extract from ray 
Ethnographical Vocabulary. The name “ Dard” itself was not claimed by any of the race that 
I met. If asked whether they where “ Dards ” they said ■' certainly,” thinking I mispronounc¬ 
ed the word “dade” of the Hill Panjabi which means “ wild ” independent,” and is a name 
given them by foreigners as well as “ yaghi,” &c., &c , [ the country is iiidiSerently known as 
Yaghistan, Kohistan and, since my visit in 1866 as Dardistan, a name which I see Mr. Hayward 
has adopted]. I hope the name of Dard will be retained, for, besides being the designation 
of, at least, one tribe, it connects the country with a range known in Hindu mythology 
and history. However, I must leave this and other disputed points for the present, and 
confine myself now to quoting a page of Part II. for the service of those whom the philolo¬ 
gical portion of that work deterred from looking at the descriptive part. 

“ SHIN are all the people of Chilas, Astor, Dureyl or Darell^ Gor, Ghilghit f or GiVit, 
All these tribes do not acknowledge the Guraizis,” a people inhabiting the Guraiz valley 
between Chilas and Kashmir, as Sinn, although the Guraizis themselves think so. The Guraizi 
dialect, however, is undoubtedly Shin.-i, much mixed with Kashmiri. 

The Shinsj call themselves ‘‘Shin, Shind 16k, Shinaki,” and are very proud of the 
appellation, and in addition to the above named races include in it the people of Tbrr, Harben, 
Sazin, [districts of, or rather near, Chilas]; Tanyire [Tangir] belonging to Darell; also the people 

* Since writing the above I have discovered that the people of Kandia—an unsuspected race and country lying 
between Swat and the Indus—are Dards and speak a Dialect of Shina, of which specimens are given further on. 

t The word ought to be transliterated “ Gilgit” and pronounced as it would be in German, but this might 

expose it to being pronounced as “ Jiljit" by some English readers, so I have left it generally as “ Ghilghit.” 

J In a restricted sense “ Shin” is the name of the highest casU of the Shin race. 



( 46 ) 


of Kholi-Palus whose origin is Shin, but who are mixed with Affghans. Some do not consider 
the people of Kholi-Palus as Shin.* * * § They speak both Shind and Pukhtu [ pronounced by the 
Shin people “Post6."] The Baltis, or little Tibetans, call the Shin and also the Nagyr people 
“ Brokhpa,” or, as a term of respect, “ Brokhpd babo.”t Offshoots of the “Shin” people live 
in Little Tibet and even the district of Dras, near the Zojild pass on the Ladak road towards 
Kashmir, was once Shin and was called by them Humess, I was the first traveller, who 
discovered that there were Shin colonies in Little Tibet, viz: the villages of Shiiigotsh; Saspm; 
Brashbrialdo; Basho; Danal djunele ; Tdtshin; Dorot (inhabited by pure Shins) Zungot, Tortze, 
(in the direction of Rongdu) and Durb, one day’s march from Skardo.f 


The Chilasis call themselves Bote.\ 

„ „ „ their fellow-countrymen of Takk=:“ Kane'^ or Takhe-KanS. 

„ „ „ [the Matshuke. are now an extinct race, at all events in Dardistan proper.] 

„ „ „ Ghilghitis=G'«7i^f. 

„ „ „ A.si6\-is=Astonjje. 

„ „ „ Gi6x^=.Gor{je. 

„ „ „ Dm&yW&zzzDarele. 

„ ,, „ Bultis=PG/oy(?. Gh. 

= Polole, 

„ Laddki=Pori. PI of Bot. 

„ ,, „ Kashmiris=:.ff<^s/^^V^. 

„ „ „ Dogras—[Sikhs] now “ Uogrey.” 

,, ,, „ Affghans=Pa/«?jf. 

,, „ „ Nagyris=:Zhc?y^/?^^. 

„ ,, „ Hunzas=^ww2{;e. 

,, », ,, yasinis=Pore. 

„ „ „ Punyalis=PM«_5'd. 

„ „ „ 'KxrgiAz—Kirghiz. 

Note. —The Kirghiz are described by Chilasis as having flat faces and small noses and 
are supposed to be very white and beautiful, to be Nomads and to feed on milk, butter and mutton. 


The Chilasis eall the people between Hunza and |_ 

Pamer on the Yarkand road. 


|=G6ja 


* My Sazini says that they are rewlly Shins, Yashknns, Doms and Kramins, hut pretend to be Affghans. VidelAst 
of Castes page 47. Kholi—Palus are two Districts, Kholi and Pains, whose inhabitants are generally fighting with 
each other. Shepherds from these places often bring their flocks for sale to Ghilghit. I met a few. 

t Tins name is also and properly given by the Baltis to their Dard fellow-countrymen. Indeed the Little 
Tibetans look more like Dards than Ladakis. 

X Place aux dames! For six years I believed myself “ the discoverer” of this fact, but I find that, as 
regards Kartakchun in Litt'e Tibet, I have been nearly anticipated by Mrs. Hervey, who calls the inhabitants “ Dards,” 
“ Daruds” ( or “ Dardoos)." 

§ My Sazini calls the people of his own place=Big^ ; those of 'lotr—Manuki and those of HarbeDn=Jkrff. 




( 47 ) 


There are also other Gojals under a Eaja of Gojdl on the Badakhshdn road. 

The Childsis call the Siah p6sh Kafirs = Bashgali (Bashgal is the name of the 
country inhabited by this people who enjoy the very worst reputation for cruelty.) They are 

supposed to kill every traveller that comes within their reach and to cut his nose or ear off as a 
trophy. * 

The Chilasis were originally four tribes; viz. 

the Bagote of Buner, 

the Kane of Takk, 

the Bote of the Child? fort, 

the Matshukd of the Matshukd fort. 

The Bote and the Matshuke fought. The latter were defeated and are said to have 
fled into Astorand Little Tibet territory. 

A Foreigner is called “ osho.” 

Fellow-country men are called “maleki.” 


The stature of the Dards is generally slender and wiry and well suited to the life of a 
mountaineer. They are now gradually adopting Indian clothes, and whilst this will displace 
their own rather picturesque dress and strong, though rough, indigenous manufacture, it may 
also render them less manly. They are fairer than the people of the plains (the women of 
Yassin being particularly beautiful and almost reminding one of European women), but on the 
frontier they are rather mixed—the Chilasis with the Kaghanis and Astoris—the Astoris and 
Ghilghitis with the Tibetans, and the Guraizis with the Tibetans on the one hand and the 
Kashmiris on the other. The consequence is that their sharp and comparatively clear com¬ 
plexion (where it is not under a crust of dirt) approaches, in some Districts, a Tatar or Moghal 
appearance. Again, the Nagyris are shorter than the people of Hunza to whom I have 
already referred. Just before I reached the Ghilghit fort, I met a Kagyri, whose yellow mous¬ 
tache and general appearance almost made me believe that I had come across a Eussian in 
disguise. I have little hesitation in stating that the pure Shin looks more like an European 
than any high-caste Brahmin of India. Measurements were taken by Dr. Neil of the 
Laliore Medical College, but have, unfortunately, been lost, of the two Shins who accom¬ 
panied me to the Panjab, where they stayed in my house for a few months, together with 
other representatives of the various races whom I had brought down with me. The prevalence 
of caste among the Shins also deserves attention. We have not the Muhammadan Sayad, 
Sheykh, Moghal, and Pathan ( which, no doubt, will be substituted in future for the existing 
caste designations), nor the Kashmiri Muhammadan equivalents of what are generally mere 
names for occupations. The following List of Dard Castes may be quoted appropriately 


from Part II:— 


* The two Kafirs in my service in 1S66, one of whom was a Bashgeli, seemed inofiensive young men. They 
admitted drinking a portion of the blood of a killed enemy or eating a bit of his heart, but I fancy thi^s pi^^ice 
nroc(Ss more from bravado than appetite. In “Davies Trade report I find the following Note to Appendix XXX. 
page CCCLXII. “The ruler of Chitral is in the habit of enslaving all persons from the tribes of Kalash, Dangini and 
Bashghali, idolaters living in the Chitral territory.” 






( 43 ) 


“CASTES. 

Eaja (highest on account of position.) 

Wazir (of Shin race, and also the official caste,) 

SHIN the highest caste; the Shina people of pure origin, whether they be Astoris, 
Ghilghitis, Chilasis, &c. d&c. &c.* They say that it is the same race as the “ Moghals of India. 
Probably this name only suggested itself to them when coining in contact with Mussulmans 
from Kashmir or the Panjab. The following castes are named in their order of rank: 

Ydshkmn =a caste formed by the intermixture between the Shin and a 

low [aboriginal?] race. A Shin may marry a Yashkunn woman [called “ Yashkuni; 1 but no 
Yashkunn can marry a Shindy = Shin woman. 


Tatshon 

Tshdjjd 

Alcdr 

Kiddl 

D6m t 

Kramm 


= caste of carpenters. 

= weavers. The Ghilghitis call this caste : “ Byetshoi" 
= ironmonger. 

= potter 


= musician 1 

> (the lowest 
= tanner ? J 


castes.) 


N, The Brohhpd are a mixed race of Dardu-Tibetans, as indeed are the Astoris 
[the latter of whom, however, consider themselves very pure Shins}; the Gurd'izis are 
probably Dardu-Kashmiris; but I presume that the above division of caste is known, if 
not upheld, by every section of the Shina people. The castes most prevalent in Guraiz are 
evidently Kashmiri as : 

Bhat. Lon. Dar. Way. Hater. Thokr. Baga,’^’ 

* Both my Ghilghiti follower, Ghulam Muhammad, and the Astori retainer, Miraa Khan, claimed to be pure Shin*. 

t My Sazini says that the Dorns are below the Kramins and that there are only 4 original castes : Shin, 
Yashkunn, Kramin [or “ Kamlnn”] and Dom, who, to quote his words, occupy the following relative ranks : “ The 

Shin is the right hand, the Yashkunn the left; the Kraraiti the right foot, the Dom the left foot" “The other 
castes are mere names for occupations.” “ A Shin or Yashkunn can trade, cultivate land or be a shepherd 
without loss of dignity—Kramins are weavers, carpenters, &c. &c., but not musicians—as for leather, it is not prepared 
in the country. Kramins who cultivate land consider themselves equal to Sliius. Dorns can follow any employment, but, if 
a Dom becomes a Mullah, he is respected. Members of the several castes who misbehave are called Min, Pashgun, 
Mamin and Mom respectively. “ A man of good caste will espouse sides and fight to the last even against his own 
brother.” Kevenge is a duty, as among Affghans, but is not transmitted from generation to generation, if the first 
murderer is killed. A man who has killed another, by mistake, in a fight or otherwise, seeks a frank forgiveness 
by bringing a rope, shroud and a buffalo to the relatives of the deceased. The upper castes cm. if there are no 
Kramins iu their villages, do ironmonger’s and carpenter’s work, without disgrace; but must wait for Kramins or 
Dorns for weaver’s work. The women spin. 






( 49 ) 

HISTORY OR THE WARS WITH KASHMIR. 


[ Committed to loriting from ike statements of a Sazini^ who took part in many of the 

engagements?^ 

I.—STRUGGLES FOR THE CONQUEST OF CHILAS. 

“ About twenty-three years ago there was a very strong fort at Cnilds. Two years before 
the outbreak of the wars, a man named Lassu came [on the part of Kashmir ?] to the frontier 
of Chitas. This man’s ancestors had been in the service of the Dogras and for ninety 
years had possessed property and the Sirdarship at Gore (?) (probably Guraiz) in the family. 
It is not known why or whether he was dismissed the Kashmir service, but he came with his 
family in 1847 to Chilas and became the cause of all the subsequent disturbances. This man 
had been renowned tor bravery in his youth, but when he came was old and feeble, though 
full of intrigue. In the valley of Marunga is a place called Neyatt, where he 
established himself with about twenty families of Kashmiris and others, who had followed him 
from Guraiz. His two brothers were also with him. Where he fixed his residence there is—at 
some distance below—a village of the name of Gosher, inhabited by the people of Takk. The 
valley is called Karungd at its exit. In these two years he cultivated his fields and the 
friendship of the Chilasis. Purchasing also cattle and horses he became a great chief, to 
whom the ChMsis used to pay visits of ceremony. He also used constantly to visit 
them, and when he had acquired a decisive influence, he assembled all the Lumberdars of 
Chilas and said, “ What a pity that Astor being so near, whose inhabitants are all Shiahs, you 
should not attack them according to the Shera’ [religious Law].” The ignorant Chilasis then 
began to go on plundering excursions in the direction of Astor, which were often 
successful. When the Governor of Astor became unable to resist these attacks, he requested 
the assistance of the Maharaja of Kashmir, who refused it to him, but himself advanced 
direct on Chilas with an army. (In this war I was present for about a month). One 
day a battle began in the early morning and lasted till the evening. The Maharaja’s 
army drove us right into the Chilas Fort. We sent off men at once in all directions 
for help. For two days there was no other engagement. On the 3rd day came allies of the 
valley of Gine, from DarM, Jalkot, Takk and Torr, Harbann, Shatial, Sazin, Hudur, Koli, 
and 200 Tangiris (we were 'in all about 20,000 men, women and children, in that great 
fort). They poured in all day, and by evening the struggle was renewed in which, as I 
saw myself, women took part. As the Sikhs were pressing on to the walls, the women 
threw bedsteads and planks on their heads ; stones and kitchen utensils were also used. The 
result was not decisive. A stream was flowing into the fort in which we had four 
reservoirs kept filled in case of need. Hemur, a brave man, whose son Sadur is now a 
Chief, a Yashkunn, sat there giving a pumpkin full of water (about half a pint) to a man 
during the day and a pint at night, as it was more quiet then. There was a row of men 




( 50 ) 


stationed banding tbe gourd in and out and taking care that nobod}" got more than 
his share. Often we went without food for two days. The Chilasi women cooked 
and cast bullets—the other women chiefly fought. The besiegers diverted the stream from the 
fort into the valley. We then drank the water of the reservoirs. This lasted for a month. 
We only lost in killed about three or four a day, as we fought behind cover. The enemy lost 
from 80 to 120 a day as they were in the open plain. When their provisions failed and supplies 
did not reach them, they retired with the loss of a third of their army, their treasury and goods. 
(300 women were appointed for the purpose of working and casting bullets all day.) 
In the day time we used to exchange shots—at night we would attack their camp, when they 
were tired or asleep. The walls were loopholed for the guns, and altogether the management 
of the affair was very good. We looted 100 mule-loads of powder; as much of lead, 40 tents— 
100 beds (charpoys), 2 boxes filled with money (chilkis)—50 sound muskets and 150 injured 

muskets,—120 brass kettles—50 brass jugs—200 sheets and 400 brass gharras (pitchers)_100 

shawls, good and bad)—200 Chaplis (sandals-)20 chairs—5 loads of sticks-200 lances—200 
bayonets—a heap of 100 swords—20 daggers—20 iron hammei*s, 130 tent pegs of iron and 800 
of wood— 2 big guns—3 field guns, and miscellaneous property too numerous and various 
to detail. Two days after the flight of the Dogras the people assembled and began to 
divide the spoil. We began by giving 10 Chilkis to each man, but it did not last for 
all; so, whoever got no money, took a gun, lance, tent, &c. The big guns were put into the fort' 
I was shot in the leg in that siege. We used to bury our dead in their clothes within two or 
three days of their death. The Sikhs also used to burn, and the besieging Muslims in their 
service to bury, the dead for some time. When, however, the casualties increased, the 
besiegers gave up attending to the dead. It was in the midst of summer ; so the stench was 
very great and disease also spread in the Sikh camp, Seven days after the flight of the 
enemy, the tribes who had come to help left for their own places. The following is the 
list of the Sirdars killed in the siege •— 

Deyuri Khan, a Shin, one-eyed, Sirdar of Chilas. 

Hashm Shah, a Shin, of Chilas, 

Nasr Ali Khan, a Yashkunn, of Chilas. 

Malik Faulad, a Yashkunn, of Harbenn. 

The following Sirdars survived:— 

Rahmat Ulla, Shii , Chilasi. 

Akbari, Shin, Lamberdar of Takk. 

Murad Shah, Yashkunn of Tbrr. 

Adam Shah, Yashkunn of Tbrr. 

Bahadur (Baghdur) Shin of Harbann. 

Naik Numa, a Kamin, Harbann. 

Faizulla Khan, Shin, Harbann. 




( 51 ) 


Mat’d Shah, Kamin of Shatial. 

Shah Jehan, Do. Shatial. 

Malek Nazr-ud-din, Shin of Sazin. 

Hajem Khan, do. do. 

Lai a Khan, Yashkkunn of Dareyl. 

Jeldar, „ 

Izzat, Shin of Phngotsh (Dareyl). 

Kahmi, „ of Samagial in Dareyl. 

Matshar Khan (a great Sirdar) Shin, Samagial. 

Losin, Shin of Barzin. 

Mirza Khan, Shin, Barzin. 

Shah Merdan, Shin of Hudiir. 

Kazilbik Yashkunn of Biider. 

After a year had passed, the Chilasis and the Yagliistanis assembled at Chilas with 
the intention of plundering Astor, whose Governors then was Jabr Khan and Wazir Gurbund, 
subjects of Kashmir and of the Shiah faith, and therefore fit objects for the attack of orthodox 
Mussalmans (Sunnis). We were in all about 108,000 Yaghistanis (the ideas of number are 
very vague in those countries—though not so vague as in Lughmani where there is noka separate 
name for a number above 400, and the foreign appellation of Jiazar-=\^QQQi is the equivalent for 
400. Vide Lughmani and Kandia Vocabularies in which numeration is by twenties). The 
Astoris were only 6300, but we went in large numbers as we counted on having to meet 
the Dogras of Kashmir, 

The following is the List of the confederate Yaghistanis: 


Krom 

Koli 

1,000 

9) 

Palos 

4,000 


Jalkot 

3,000 


Sazin 

500 


Shatial 

500 

O 

Harbau 

1,000 


Takk 

1,000 


Chilas 

3,000 

99 

Tori’ 

1,000 

99 

Tangir 

4,000 

99 

Dareyl 

10,000 

99 

Gordjan 

5,000 (probably Gor.) 

99 

Gine 

100 

99 

Bfider 

100 



From Gormani 


( 52 ) 

2,t)00 (probably auxiliaries from Gaubar-Aman, ruler of Yasin, 
popularly called Gorman.) 

Gilgifc 5,000 

„ Sai 5,900 

(This only brings the allied Dard forces up to 48,200), possibly twice as many as there 
really were. Since then the Dards have been more than decimated and the destruction of Gilgit 
with all its traditions, &c., &c. is one of the saddest results of the Kashmir frontier war. There 
are, however, Gilgit emigrants to be found in Sazin and other places). We marched on to the 
mountains of Astor and Gauhar-Aman with 2,000 men stopped at Jalkot (j as in French) in the Sai 
territory 6 koss far. He told us that when the Dagras came up to assist Astor, he would at once 
advance with more troops to that place. When we came near Astor, the Governor was 
informed of our approach. Most of the Astoris fled, many leaving their property behind. 
The 6,000 fighting men remained; they had, however, sent most of their property away. The 
people of the Astor village, Dashkin, had not heard of our arrival; so we surprized it about mid¬ 
night, killed 2 men and wounded 9—100 were captured (men and women). We took 80 cows, 
500 goats, clothes to the value of 400 Rupees, 40 hatchets, 100 swords, and 100 muskets. Out of 
the house of the Wazir Gorbund we got 8 kettles. There are many Yashkunns at Astor, three- 
fourths being of that race and the remainder being half Shins and the other half Kamins. Our 
arrival at Astor was announced by a man whom with his companion we surprized seated at the 
bridge of Sugarkot. A man of Shatial killed the companion by throwing a stone at him; the other 
effected his escape and enabled the Astoris to get away with their property. The reason why 
we killed so few was became we wanted to make the people our slaves, either to keep or sell j 
being Kafirs their lives are forfeited to the Mussulmans, but it is harder on them to be slaves 
than die and therefore we prefer to enslave them. Besides it is more profitable. In the morn¬ 
ing, a rumour of the approach of the Maharajah’s troops reached us. We were greatly 
surprized at this and retired on to Hashu Gher (probably the Atsho "pir, a very high 
mountain which overlooks Bunji, on the Kashmir side of the Indus) by the Burde- 
rikot road—a very difficult one—on the way to Chilas, which we reached only the 6th 
day after our retreat. We then divided the spoil. Some sold their slaves in Chilas. Most 
took them to their homes. We did not lose any one in killed or wounded on this excursion. 
Jabar Khan of Astor then Went to the Maharaja as a suppliant—saying he and his people were 
children and subjects of Kashmir and implored help against the marauders, who, he urged, 
should themselves be attacked and punished. The Maharaja advised him to be quiet for a year, 
as he would n len bring a large army. This was satisfactory for Jabar Khan, who was intent on 
revenge. In fact, 14 months later, when he and his minister with 60 men again presented 
themselves at Brinagar, in order to urge the fulfilment of the promise, 50,000 men (!!) were sent 
to Chilas. I was then at Minor in the Gilgit territory, but my father and brother went into 
the war and '1 is from them that I have heard the following particulars. When the Sikh General 
(whose name X forget) reached the Kashmir river [the Kishnganga (?)] he divided the Army into 


( 63 ) 

two parts—one to go by way of Guraiz, the other by the Darau valley which goes straight to Chilas 
and actually reached Takk. [From Takk there are 2 valleys—the one of Babuserr; the other of 
MarungaJ. The reason of the division of the forces was that the Kashmir troops feared to trust 
their whole body into mountainous country where they might all be cut up. Two days before 
the enemy came, we were at Sihil, below Takk, 1,000 strong. The Yaghistanis were collecting 
at Chilas, but most were still on the roads or starting from their homes. The news of the 
approach of the Maharajah’s troops had also frightened away most of the tribes. Indeed there 
were only 500 besides the force at Sihil. The following came : 100 from Sazin, 200 from 
Harban, 40 from Chitral, 60 from Dareyl, 40 from Jalkot, 100 from Tangir, 200 from Torr, 
40 from Hudtir, 200 from Takk. 100 from Buder. 800 had collected in Gor but never came np, 
but were at Talpenn on the other side of the Indus, 4 kos from Chilas. The following Chiefs 
came :—> 

Nazar Khan, Kasim and Masta Khan of Sazin; The 2 former were Shins, the 
other a Yashkunn. 



Bavin, a Yashkunn of Shatial, 

Der Jihan, Kamin, „ 

Alangir „ of Harban, 

Tapa Khan „ „ 

Jeldar Mama and Sheithing of Dareyl, Shins, 

Ameti, Yashkunn, Jalkot, 

Keremo, Shin *) 

C Tangir 

Khairulla, Yashkunn ) 

Marat Shah Mama 
Adam Shah 

Shahmard Kaka and his brother of Hudur, Shins, 
Akbari and Azad, Kamins, of Takk. 

Kizilbik of Buder, Yashkunn. 

Sadar Khan, Yashkunn, Gor. 

Wazir „ ,, „ 


Great Sirdars of Torr, Shins. 


Bamanni 

Eahmat ulla Khan 
Nasir Ali 
Hasham Shah 





)y 


Chilas.. 


When the Sikh troops came to the bridge of Sihil, it was 6 a. m. (before dawn). We 
were in ambush and rushed upon them sword in hand. There Was great fighting till the even¬ 
ing—such as had never been before in Yaghistan. When night broke in, we were beaten and 
fled back into the mountains. Then two Sirdars, Ameti Khan and Ser Endaz Khan of Jalkot, 
rushed in alone on the army of the infidels and after killing some were cut down, Ameti’s 




( 54 ) 

body fell into the water below the bridge and came up again after one month at Jalkot on the 
river side, where Jaikot is. A boatman of the name of Mehr Gul, came to the place but did 
not recognize the body. He told the villagers, who vent out with Mira Khan, the uncle of 
Ameti, who had not gone to the wars as he was very old. Ameti’s wife too went to the bank. 
!No body recognized the corpse, when the wife knew him from his pijdmas. He was buried 
and a shrine was built over his body, which is known by the name of the “shrine of the martyr.” 
Ameti had said when about to charge the Sikhs that “if he should be killed his body would still 
get to Jalkot and be buried there.” Many Sirdars testify to this. During the night, the enemy 
sleeping from fatigue, Mulla Shemsh^r, and Mulla Khandad and the Pir Padishah Mia, a 
great Sayad, rallied the Yaghistanis and told them of the advantage of assaulting the infidels at 
night, which was accounted as a twofold righteousness in this and the next world. When the 
Yaghis heard this Patwa (authoritative manifesto) their courage increased and they attacked the 
enemy’s camp in a body. Our men went on slashing at their heads and other limbs. It was 
winter and the blood clotted our hands and froze them to the sword hilts. Kustam and Afra- 
siab’s wars would be forgotten as trifles, if I could describe the terrors of that night. The slaugh¬ 
ter lasted all night. As the day approached and showed the smallness of our numbers we were 
again defeated and fled from Sihil to Chilas which is at the distance of 6 kos or about 9 miles. We 
were followed by the enemy. Whenever they came up to a suitable place, the fight was renewed 
and hundreds were killed. At Dasur, Matshuko-Jal and in the valley of Chilas, there being an 
open space, a stand was made, especially at the last place, which we reached at noon and kept 
our ground fighting till far into the night (10 o’clock). We were again defeated and fled into 
the fort, which was surrounded by the Maharajah’s army. The following days and nights were 
occupied in constant fighting. The enemy again cut off the stream. Then the Yaghis again 
appointed Hemur to undertake the distribution of water from the reservoirs and made the women 
cook and cast bullets for them, as during the first siege. This siege, however, was greatly protracted 
—the water became scarce and whilst formerly a man would get three gourdsful (two during the 
night and one in the day) now only one gourdful was distributed during the whole twentyfour hours. 
This lasted for three months. At night assaults were made and shots were exchanged during the 
day through the loopholes. When the enemy approached under the walls, stones, &c., &q,. were 
thrown on him. We did all we could, but were still beaten—the reason God alone knows. Oh 
God ? when the water became scarce, the enemy also put poison into the reservoirs; so some died 
from thirst and many from poison. When the enemy saw this, he had recourse to another ruse. 
They tied stems of trees together with ropes and using them as ladders, tried to mount on 
the fort, firing all the day. We had not seen this before and in our surprize lost more men then 
perhaps was necessary in defending ourselves. Neither water nor an escape was destined for 
us ; so the remainder consulted about evacuating the place and getting into the hills. At mid¬ 
night two-thirds of the men, taking the women and children with them, left the Fort and began to 
fly. The voices of the children roused the blood-thirsty enemy, who, like a wolf, came after the 
lambs. Some of the Sikhs entered the Fort and killed those they found ; when they became 




( 55 ) 

exhausted with, mui’dering, tkey took about 650 men, women and children;! as prisoners for the 
Sikh G-eneral and 120 were destined for the revenge of Jabar Khan and taken away with their 
property. The fort was at once set on fire and burnt down. Such property as they could take 
they did take. As for the fugitives, it was a running slaughter till sunrise, when we reached 
Kitshori. Here we rallied and renewed the fight. Kitshori is 2 kos below Cliilas and is a village 
on the Indus. Our men fought, hungry and tired though they were, till noon and were consider¬ 
ably thinned in numbers. It seemed now useless to us to continue the fight, for we said that we 
should all be at last overpowered and out dowm to a man. We must therefore flee. We, there¬ 
fore, retraced our march in the direction of the mountains and were not followed up, as the enemy 
did not, perhaps, think it worth while, our numbers being so reduced. The pursuers returned to 
the Chilas fort. When they got there they agreed to return to Kashmir. As they reached the 
place where the two roads branch off, [one for Astor, the other for Kashmir] the Sikh General 
gave leave to Jabar Khan, who took his prisoners with him. All were in great joy. The fol¬ 
lowing is the list of the Sirddrs who escaped the slaughter :— 

Alengir 

Habba Khan > of Harbenn. 

Mir Matta J 

Rahrai of Darel. 

Aladdin of Shatial and Ahmeti and sir Andaz of Jalkot were killed ; also Azur, and Alah- 
munofSazin. Mard Shah Baba of Torr got away, Azad of Takk was killed. Kasr Ali, 
Hashm Shah, Paulad and Anwari of Chilas were all killed. They were all Yashkunns. Serr- 

kushu of Tangir was killed. M. of Somer, a Shin, my cousin, was killed by a bullet going 

through his mouth. 500 were killed and 803 taken prisoners—200 escaped. Among the 
prisoners was Sirdar Bahmat Ulla Khan, who was sent to Jammu. W^hen he was captured, a 
Sikh went into the fort after his daughter, who threw herself off the walls in order to escape 
disgrace and was dashed to pieces on a stone. There is no doubt that we were the first to be in 
fault, as we attacked Astor without provocation and at the instigation of Lassu seven times before 
the Maharaja went to war with us. I never joined these plundering excursions but my cousin, 

M.. went every time and also S., mv brother, who is still alive. Once they 

brought back a man and 6 women to Minor—the whole razzia having secured 60 prisoners, 
800 goats, &c. Thinking it was “ halal” or lawfully acquired property, they divided it with great 
glee and they ate the goats also as “ halal,” as they had taken them from Shiahs. 

There is a suspicion that Lassu was an agent of Kashmir send to foment this discord 
and bring about the subjection of Chilas. In former times we used to assist Astor, being our 
neighbour. There is also no difference in our language. That of Khapul (Khapolor) is different. 
It is Tibetan ; they call a man shishek ” and for “ go there ” say “ gaz yut ” and “ bakhmula 
gihrit ” (there is a mistake here) and for " bury " say “ siimduk ” and for ‘‘ does he go or not 




( 56 ) 


"yidd mitt.” Son they call” bhuman.” [Some of the words are Kashmiri) I remember these 
words, having once known the language, as a woman of Khapul, called Miriam, had fallen to 
the lot of my brother in the division of the booty. A neighbour of mine also had a slave of the 
same place called Kolitsh, who used to come to see us. I was very young then and could con¬ 
verse with both. A year after, my brother, in consequence of his greed for money, took her to 
Kami, a village of Tangiu and sold her to Batret Shah, Sirdar, the son of Babar Shah, for 8 tolas 
of gold (eachtolah of the value of 9 Rupees 5 annas or 12 Rupees of Anglo-Indian coinage, alto¬ 
gether about 104 Rupees). This was a good price as she was very good looking but she should 
not have been sold. 


When the Kashmir troops attacked Ohilas, Lassu joined us secretly and although him¬ 
self old and feeble told us what to do—but his two brothers and two nephews openly fought on our 
side in the battle of the valley of Chilas, Indeed at Sihil, Lassu fought himself and used to send 
the Sirdars forward with his instructions. In short, as far as he was able, he tried to injure the 
Sikhs. When the Sikhs had cut the water ofi: the fort, he had arranged about putting only one 
man in charge of it and fixed the rate at which it should be distributed. He was ever ready 
with advice. He used to allow the Sikhs to beat up supplies in villages and then would cut them 
up while encumbered with them. This is how we managed to be fed (the plundered supplies 
reaching us by a mountain road) for three months. A relative of Lassu was in the Sikh Camp 
and told the General about Lassu’s doings. The attention of the besiegers was then directed to¬ 
wards capturing him, but in vain, and in both wars he escaped being taken prisoner or receiving 
a wound. His younger brother was shot in the palm of the hand. In short, after the conquest 
of Chilas, Lassu again resided with his brothers at Neyatt and kept up his visits to Chilas. 
When the sirdars arranged to offer their submission to the Maharaja at Jammu, they sent for 
Lassu and asked him to help them to recover their friends and relatives who had been taken 
prisoners to Kashmir. Lassu refused on the ground that he had left the Maharajah’s service 
and had been his bitter enemy ever since and that therefore his life was not safe if he ventured into 
his presence. Rinally, Lassu was prevailed upon to go. The following Sirdars went to Jammu 
to ask for forgiveness :— 


Hashm Shah 
Sattari 
Baland Khan 
Daria Khan 
Buyedad 
Daru Khan 
Mir 
Azad 
Sakhi 


- of Chilas with 36 Butis (poor people). 

Shins of Biider. 

] Shins ofTakk. 



Tatarl, Kamin 
Baghdur, Shin 

"When the Maharaja saw the suppliants, and also noticed Lassu, it was as if an arrow 
had pierced him. He was greatly indignant, having heard everything from his General abou t 
Lassu often defeating his troops and being the origin of the wars and of the numerous plans by 
which his soldiers had been destroyed by thousands--for instance at the ambush at Sibil. Finally 
after a long talk, the Maharaja made the forgiveness of the Chilasis conditional on the execution 
of Lassu. The Chilasis said “ By all means, if this man and his ancestors have not been your 
servants. You expelled him and we received him. In gratitude for this he may have given 
ns sometimes advice, but he has never raised his hands against you. Had h« not given us 
even advice should have killed him. It was his duty to do so. Let His Highness there¬ 
fore pardon him. The Maharaja refused and ordered his General to strike off his head there 
and then, put the blood into a plate and give it to him to drink [this was probably meant meta¬ 
phorically, as a Hindu would not drink blood, especially not that of a Muhammadan. How¬ 
ever, the Chilasi Chiefs appear to have understood the threat literally]. The Sirdars all inter¬ 
posed as they could not witness his death. They offered to pay taxes, if he were spared. [This 
was probably the object of this comedy]. Then the Maharaja fixed an annual tribute of Rs. 2 
per house, in lieu of the blood of Lassu. The Chiefs thought it too much for their poor people, 
so at last one Rupee per house was settled. He then dismissed them, but wanted them again 
to appear next year with the tribute, viz. Balang Khan, Derya Khan, Matshar and Lassu. 

“ When this is done, he added, I will send Lassu with a Kliilat to Guraiz and re-instate him as 
Governor and you shall also receive presents.” This was accepted and the Chiefs returned 
with all the people (men, women and children) who had been taken prisoners. He also sent a 
letter to Jabar Khan of A star to restore the 120 prisoners whom he had taken to the Chilas 
Chiefs. This was done and nearly all returned, excepting the few that had died in course of 
nature. Thus was Chilas again re-peopled and is inhabited to the present day. 

The following villages in Chilas became subject to Kashmir : Chilas, then 300 houses, now 
only 200, 100 having died in consequence of disease brought on by the bad water of that place, 
Buder, 120 houses. Takk, 131 houses. The rest did not submit, nor will they ever do so, as they 
have heard about the tyranny and oppression practised in Kashmir, We Yaghistanis have thus 
become even greater enemies than before, but are helpless. To revert to ray story. After a year 
the following Sirdars went with the tribute to Srinagar, viz.: Derya Khan, Balang Khan, Satari. 
Bahmat-ulla, Matshar and Lassu. The Maharaja gave each a present of 120 Rupees and made 
them stay a month at Jammu. Lassu was sent with much honor to Guraiz and re-instated. On 
the expiration of the month the Sirdars came to Srinagar and requested leave to go as the har¬ 
vest-time had come near. The Maharaja received them kindly and requested that in future two 
Chilasis should come with the tribute and remain for a year as servants (really hostages) when 
they would be allowed to return and two others be appointed in their stead. The hostages were to 


I" Also of Takk. 



( 58 ) 


receive some pay from the Maharaja. The Sirdars then returned each to his own village. This 
arrangement is still in force. ( For a more chronological account of the conquest of Chilas 
vide Historical Appendix No. I.) 

IL_WAE with GOUriAR AMAN FOE THE POSSESSION OF GILGIT. 

A year later, the same Sikh General was despatched with 3,000 horse and foot 
to Astor and fixed a tribute of one-third of the produce on all. He also established a 
Thanna at Sogar, a village close to Astor. At the Thanna he laid in ammunition, &c. 
Next year he went down with his troops along the river of Astor to the Indus and established a 
Thanna at BCinji, which is on this side of the Indus and opposite to Sai. Duru was at that 
time Governor of Bunji on behalf of Gouhar Aman, the ruler of Yasin and Gilgit. He also 
crossed the Indus at Sai and arranged for a Thanna at Jalkot, but the Sai country was 
subject to Gouhar Aman who was residing at Gilgit. When he heard of the encroachments of 
Kashmir he sent off men to Dareyl and Tangir, asking these tribes to come down on the Sikhs 
by the mountain paths near Bunji, whilst he would take the road along the Indus and attack Sai. 
He stated that as he and they were Sunnis, a jihdd [religious war] on the Sikhs became their 
common duty. 5,000 young men from Dareyl and Tangir at once collected and came down to 
Bunji in 10 days. Gouhar Aman with 3,000 Gilgiti horse and 2,000 coolies, fell on Sai at 
2 o’clock in the afternoon of the day on which the mountaineers reached in the morning. The 
following Yaghistaui Chiefs came ; 

From Dareyl : Kalashmir, Lala Khan Izzetti, Bira Khan 

Muhammad Khan, Shaithing, Jaldar 

From Tangir: Khairulla, Mansur, Rustarai, Nayun. 

The only son of Gouhar Aman who came was Mnlk Aman—Gouhar Aman himself 
being detained at Minor by illness. The following also came: From Nomal 200 men, from Bhagrot 
2,000 (!!) from Sakwal 100, and from Minor 200. These men carried loads of provisions and ammu¬ 
nition. They reached the Niludar range on that day, one kos from the Sai District Thence prepara¬ 
tions were made for an attack—the Sikhs having 8,000 men—the battle began at Chakarkot which 
is three kos from the Indus. There is a held there under cultivation where the fight began. It was 
summer. The Sikhs had got into the Chakarkot Fort which was surrounded by the Gilgitis. 
Mulk Aman dashed into it with his horsemen. The Chakarkoti villagers facilitated their entry 
and opened the gates for him. The fight lasted all day and night within and without the Fort, 
The Sikhs were defeated ; most were killed fighting and some jumped off the walls and were 
dashed to pieces. 100 only escaped crossing the river [Indus] back to Bunji. Gouhar Aman only 
lost 60 horsemen and 40 Dareylis and Tangiris, also Sirdar Muhammad Khan, a Shin of Darel. 
Mulk Aman did not cross over to Bunji and dismissed the mountaineers, telling them, however, 
to be in readiness for renewed fighting. He then returned to Gilgit. A curious circumstance 
occurred with two Sikhs who were taken away as prisoners by the Dareylis. In taking them 



( 59 ) 

over the Jamu rocks,* which on account of their difficulty, we call “akho ” (Atsho ?), 
one fell into the Indus and was never again seen, whilst the other slipped down and rose 
again to the surface—an event never known to occur with any one who falls into the Indus 
at that place where it is very rapid. He, however, made his way over to Bunji and just as he 
was reaching it, a stone fell on his head and he was drowned. 


A year had scarcely elapsed after the battle of Chakarkofc, when, in the spring, about 
20,000 Kashmir troops with the former General came to Astor. He sent a letter of defiance to 
Gauhar Aman, challenging him to do his worst, to assemble the mountaineers and to meet him on 
an open plain. Gauhar Aman at once told the mountaineers that they should quietly get into 
Jalkot (Sai District) by way of the valley of Kamberi, over the mountain Hudurga, to the village 
Kirinjot, and get out by the mountains of Puhut. This was done. Gauhar Aman again fell ill at 
Minor, His son just got there in time to meet the Sikhs (10,000 in number) near the Niludar, 
the mountain ridge which is between Gilgit and Sai. It was night and so both armies 
encamped; in the morning the fight began. 7,000 Dareylis and Tangiris had come under 
Jeldar, and Lala Khan of Gaya in Dareyl and Izzeti, Pdtsha Khan of Phogutsh of Dareyl—also 
Matshar Khan of Samagial—Bitori, Kalashmir of another Samagial, Kusuti of Manekydl, 
Arzennu of Dareyl—Rustami, Kami of Tangir, Muhammad Mir, Adab Shah of Gali, 
Khairulla of Jagot—Karim, Moya Shah, Maweshi, Matti of the Deyamur village—Merdumi 
of Lurak—Akbaro of Sheikho—[2,000 come from Tangir, 5,000 from Dareyl). Gouhar 
Aman’s son had 3,000 infantry and 6,000 horsemen. The Sikhs were on the roads below 
the mountains, whilst the Yaghistanis were firing from the tops. The Sikhs neces¬ 
sarily wasted their shot in such an encounter, whilst the mountaineers had it all their 
own way. This lasted the whole day. All (10,000!!) were destroyed—-only one sepoy 
escaped to Bunji to tell the news to the other half of the army. The General was not pre¬ 
sent in this as in the Chakarkot battles, but stayed at Bunji. The Yaghis only lost 2 men, 
one from Phugutsh and the other from Samagial, viz : Shahbaz, also called “ Osmin,” and Uzet 
Shah. The mountaineers then accompanied the victorious army back to Minor and Gilgit’ 
where they consulted regarding the future safety from the Sikhs. Gauhar Aman thought that 
the Gilgit Fort could not stand a siege and that it should therefore be strengthened and the walls 
made higher. This view was shared by the mountaineers who looked upon Gilgit as their centre ; 
so they all set to work to improve the fort and raised it twenty yards in height and gave six yards 
of depth to the walls. Bullocks were constantly treading down the stones as the walls were being 
raised. The Zamindars also helped. The Mountaineers assisted and were fed during the month 
that it took to strengthen the place. Then all left, when Gauhar Aman fell very ill. 
He sent Mulk Aman, with 5,000 horsemen against Yasin to fight Mahtar and A’smat Shah, 

[* The stoues are so loosely embedded ia sandy soil, that treading on or catcbin? hold of one, often brings down an 
avalanche of stones. When the path is narrow and a river flows beneath, it is, generally, impossible to escape. Stones 
are often placed in such a way as to cause avalanches to colne on the invader who steps on them.] 






( fio ) 

sons of Suleyman Shah, descendants of Pdtsha (?), Shins. They came there on the fourth 
day and surrounded the place. Mahtar would not fight and surrendered on the tenth 
day, S'aying that they all came from one stock and were subjects to Gauhar Aman. 
A’smat Shah fled to Swat. Mahtar paid his respects with 1000 young men and was 
apparently received in a friendly manner by Mulk Aman, who said he wanted to talk 
to him privately. There is a hall for the princes 100 yards from the fort, and to this 
he led Mahtar and after a conversation of two hours struck off his head. Then he 
came out and killed 20 of Mahtar’s relatives and friends. The rest he put into the fort, 
as they were merely Zamindars. He then asked Gauhar Aman to come to Yasin with 
his whole family.- On the good news reaching him he assembled the Gilgitis and told 
them that, as his illness was sure to carry him off, he wanted to be buried in his own 
country where also his ancestors reposed. In reality, he wanted to marry the widow of 
Mahtar. When he came near Yasin, some one told him that his son had married the 

widow. This rendered him furious and made him think of killing his son. In this 

state of mind he reached Yasin, where he said nothing but ascertained that the widow haid 
been married eight days ago. He then threw Mulk Aman into a prison which was at the top 
of the highest tower of the Yasin fort and ordered that he should not receive sufficient food. 
The woman was also placed under surveillance. He left Ghulam as Wazir of Gilgit. 
Gauhar Aman remained ill for a year, being unable to move and one side being shrivelled 
up. When he felt his death nigh, he released Mulk Aman and made the woman over 
to him. A few days after he died and Mulk Aman had aceomplished the funeral rites, he 
ascended the throne. When Isa Baghdiir [Isa Bahddur | and the fugitive A’smat Shah heard this 
in Swat, they rejoiced as they did not think that Mulk Aman was a hero like his father. Isa 
Bahadur of Sher Kila’ had also fled to Swat having heard of the defeat of the Sikhs and being 
afraid of being dispossessed by Gauhar Aman--an idea which was confirmed by Akbar 
Aman, the brother on the father’s side of Gauhar Aman—(Isa Bahadur and Akbar were 
cousins, sons of two sisters) ( Isa Bahadur and Gauhar Aman were tarburs jy.Ji, namely 
brothers’children). There is a road from Swat to Yasin which is much used and is near. 
Mulk Aman, wishing to conquer other countries, enquired who had caused Isa Bahadur’s 
flight and offered a reward for the information. Hayatulla, a servant of Gauhar Aman, 
told him a month after about his uncle being the cause, as they were related on the 
women’s side (the stronger tie ; being related on the father’s side is not a strong bond wher¬ 
ever polygamy is common). This convinced Mulk Aman, for having taken the throne from his 
uncle to whom it by right belonged, he always felt suspicious of him. However, he kept his 
own counsel, when one day he invited Akbar Aman to go out shooting with him. They 
went about one kos from the Yasin fort, where a fine plain comes in view. Mulk Aman advised 
all retainers to get down from their horses as he wanted to rest a little and then start 
the game which would come in sight in that place. This they did not do, so he jumped from his 


( 61 ) 


horse, pretending that he saw game in different directions and ran after it. Then 
Akbar Aman also got down from his horse. He had scarcely moved about for 
a few yards, when a ball, fired by Mulk Aman, struck him dead. Mulk Aman then 
returned to govern in peace of mind. This news Isa Bahadur had also heard in Swat. What 
with wishing to revenge Akbar and thinking of the confusion which would be sure to follow the 
discord of the brothers of Mulk Aman (Mir Wali, Pahlivan &c.) he and Asmar got ready and 
came back—but I don’t know whether he came via Kandia [a hitherto unexplored District, 
referred to elsewhere] or by what road. Anyhow he appeared at Sai with the 20 followers 
whom he had taken with him from Sher Kila’ on his flight. There he found Sultan, the ex- 
Wazir of Pohordu Shah, a descendant of the Queen Johari (Jowmd —vide Isi Song page 19) 
who in ancient times was the ruler of Sai and whose descendants had tied from Gauhar 
Aman into the hills- When Gauhar Aman died, all these fugitives came back and so 
Sultan turned up at Sai. When Isa and Asmat met him they contracted an alliance by 
oath and went together to Jammu by way of Astor in order to offer their services to the 
Maharajah. Indeed, they offered their allegiance, if he would help them with troops. The Maha¬ 
rajah made them swear on the Korau, because he said, “ your religious bigotry may 
induce you to turn on me and induce you to be again friends with Mulk Aman. Besides, you 
all belong to one family and I alone shall be the loser.” Then they all agreed and he made them 
swear on the Koran, after getting them to wash themselves first; “ that they would never ally 
themselves or be subject to any one but the Maharaja ami consult nobody’s interests but his.” 

\ The three swore most solemnly and assured H. H. that he need not be under any anxiety 
in future regarding his army ani their own movements. They then asked leave in order to 
avail themselves of the dissensions of the brothers and prevent their becoming friends again. 
Then H, H. sent 6000 infantry and 4 guns (mule-batteries) with Isa, Sultan and Asmat—Bs. 200 
cash were given to Isa and a dress of honor ; Bs. 100 and a gun to Sultan and Es. 120 and 
ahorse to Asmat shah. The Maharaja recommended them always to keep the garrisons 
at Astor and Bunji, which were each 5000 strong, at half their strength and to take the 
rest in order to prevent surprizes and the loss of places which were difficult to acquire 
and to reduce to taxation. He thus allowed them to take 11,000 troops with them in 
all -^viz. 6000 men whom he sent direct and 5000 from the garrisons of Astor and Bunji. Thus 
they started with the General and the Jitan Sahib (Adjutant ?) for Astor, There they remained a 
month to see whether the roads ahead were safe. They sent a Kashmiri, called Abdulla, 
into Yaghistan, via Sai, Minor, Gilgit, Yasin, Dareyl, Tangir, Hunza, Nagyr, &c. to 
enquire what the tribes were doing and going to do. He went to Gilgit and instead of fulfilling 
his mission himself, he sent Noroz, a Zemindar and a subject of Mulk Aman, who, of course, 
went to Yasin and told Mulk Aman all he had heard from Abdulla and that Isa and his allies were 
advancing. On his return he told Abdulla that he had seen the tribes, that they had no 
idea that anything was impending and that Isa might advance with safety at once. Abdulla 


( 62 ) 


returned to Astor, whilst Mulk Araan siininioned the Darel and Tangir tribes, saying that unless 
they fought now they would lose their country. He also sent a messenger to Grhazanfar, Raja of 
Hunza and one to Shah Murad, Wazir of Nagyr (?) telling them to forget their enmity with 
him in the advance of a common foe to their country and religion (although the people of 
Hunza and Nagyr are Shiahs, necessity made Mulk Aman, a Sunni, call them Mussul¬ 
mans) and asking them to meet him with their young men at (3-ilgit. Gbazaufar promised to 
come on the ninth day and asked him to go ahead. Mulk Aman, however, waited nine 
days and when nobody came, he advanced with the friendly hill tribes of Darel and Tangir 
to Gilgit. Isa Bahadur and his allies, altogether 9,500 men, started from Astor, 2,500 soldiers 
joined them at Bunji and they all advanced to within the distance of one kos from the Gilgit 
Tort, which they surrounded. Wazir Zoraveru commanded in this war on the part of the Sikhs— 
there were also Sirdar Muhammad Khan of Swat, the Sirdar Jitani (Adjutant) and others whose 
names I forget. On behalf of the tribes there were ; 1) from Darbyl : Lala Khan, Jeldar Bura Khan 
of Gaya—with 1,000 Zemindars ;—Izzeti and Muhammad Khan of Phugotsh with 700 Zemin¬ 
dars—Matshar Khan and Mahman from Karini (lower) Samegial with 1,000 men—Mirza Khan 
and Kalashmir from Upper Samegial and 1,000 men—Kasuti from Karini Manikyal with 1,000 
men—Hamza Khan and Arzennu from Upper Manikyal and 900 men—Bitori of Yatsho and 
40 men—Suryo from Jutyal and 60 men—Tubyo and Syad Amir of Dudishal and 30 men— 
altogether 5846 from Dareyl. (2) from Tangir : Mardumi (is still alive), Talipu of Lurak and 
40 men—Moza Shah and Maweshi (still alive) of Diyamar and 400 men—Khairulla and Mansur 
(still alive) of Julk6t and 140 Zemindars—Adab Shah and Mansur (still alive), of Gali and 60 men, 

_Neyo and Rustam Khan of Kami (still alive) and 400 men—Multan of Korgah (still alive) and 

60 men—Akbaru of Sheikho and 40 men—altogether 1,153 men and Chiefs. With Mulk Aman 
there came from Yasin : his brother Mir Vali Khan, the Wazirs Rahmat and Nasir—Hayatalla, 
Habib—Padisha Mia, Balhi, Syad Khan (of Swat) with lOO Pathans—Muhammad Hussain, 
a great Chief of Yasin and 10,000 men, horse and foot, from Yasin and friendly 
countries. 

At the dictation of Pehliwan, son of the sister of Aman-ul-Mulk, ruler of Chitral or 
little Kashghar, a messenger of the name Balli—was sent to Chitral, saying that Hunza 
and Nagyr had broken their promise and that, now that their father was dead, all his enemies 
had assembled to destroy them, 11,000 infidels, described as ^Ulrl or useless 

unbelievers and perfidious Dogras, had already surrounded Gilgit with the help of faithless Isa, 
the fugitive Asmat and the traitor Sultan. “ When we shall be dead, what is the use of you, 
a relative, striking your forehead with a stone (as a sign of grief)” ? Balli taking forced marches 
reached Aman-ul-Mulk speedily, who, at once sent Lakhtar Khan, his nephew, son of Adam Khor 
(whom he had caused to be killed) with 8,000 men of sorts to Gilgit and wrote to promise further 
help, if Balli were sent again. Indeed it was said that Aman-ul-Mulk might come himself. So 
there advanced to the rescue of Gilgit the united forces of Mulk Aman and the auxiliaries from 


( 63 ) 

Chitrdl. Mulk Aman then told the Dareylis and Tangiris to lay in ambush beliind Barmas and 
Basin in the valley, as the Sikh troops were there. He himself at 6 o’clock in the evening went 
to attack these places. About 1,000 Sikhs were there, not suspecting any danger, in their tents. 
The attack was sudden and 120 were at once despatched to the lowest regions [of hell]; 100 
Sikhs were captured. 1 hen he called out to the young horsemen that having done so much they 
should attack the besiegers and that the infantry would follow them. He himself rode ahead, 
thereby inspiring his troops with courage. The enemy was attacked, but was now ready for 
them. A tierce struggle began and the Sikhs were forced on to the fortress with the loss of 
twenty youths and a loss of three Dareylis on our side, who had rashly followed the Sikhs into 
the fort. Then Mulk Aman halted in front of the fort and attached it in the early morning and 
called out. “ If you want to fight, well and good—if not, I will let you depart for Astor.” 
Isa Bahadur replied : “ We will certainly not do so till we uproot the foundations 

of your houses.” Saying this, he fired his musket and killed Hayatulla (who had been the 
cause of his uncle’s death). Then volleys were exchanged. So the fight lasted for a month 
during the day—Mulk Aman retiring to a short distance at night—the Sikhs, however, pickino- 
off stragglers at night also. On the 27th day after the siege, the Raja of Hunza reached with 
12,000 soldiers, but did not join the fight. 6,000 soldiers, in addition to the 8,000 already sent, 
also came from Chitral who, at once, assisted in the siege. There was pleaty of wheat which 
had been cut and heaped up by the Gilgit Zemindars who had fled at the approach of the 
Sikhs. The soldiers of Aman-ul-Mulk would take the sheaves, crush them with stones and 
boil them in water. Food was taken at night. Three days later, when the besiegers still held out, 
the Chitrdl forces thought of returning, On the last day, Makhsat, a servant of Asmat Shah, 
renowned all over Yaghistan as an incomparable hero, came out of the fort witn sword and 
buckler and called out. “ Is there any one who will fight [me] the mountain eating lion?” Then 
Balli, the servant of Mulk-Aman, replied: “ Come out and fight with me in the open space, 
for brave men do not boast.” So he, snatching a sword and shield, met him. After boasts and 
insults on both sides, they closed; but Makhsat’s sword could only find Balli’s shield to strike, 
whilst Balli, in protecting himself always found an exposed part of Makhsat to hit. At last, 
Balli struck a blow which not only cut through Makhsat’s shield, but falling on his right shoulder 
caused the sword to pass out on his left side, thus dividing the body into two pieces. On seeing 
this, Mulk Aman considered that a sufihcient victory had been gained and passed on to Yasm, accom¬ 
panied by the Allies. Of the prisoners he had captured at Barmas, in order to wreak his revenge, 
having been disappointed in taking the Gilgit fort, he selected twenty four of the officers and ordered 
them to be executed at Kuffarkot, four kos from Gilgit near the Indus. This was accordingly done 
by some men in Lakhtar Khan, the Chitral General’s, army. When their souls had reached the 
angels of Hell, Mulk Aman ordered the rest also to be killed, for, he said, these infidels have made 
martyrs of many of our friends and countrymen. Lakhtar Khan interposed on the ground 
that they were helpless, now that their officers were dead, and made a claim to carry them off 
himself, as a satisfaction tor the losses of his army. “ I want, he said, to bring them to my 





( C4 ) 


country and sell tliem for red gold to tlie Tdjiks. Thus I shall obtain compensation for 
the blood of the martyrs that has been shed and they will be punished by being sold 
from place to place by the Tajiks.” Then Mulk Aman conferred the desired present 
on Lakhtar Khan, but kept one (the only officer who was spared) who was called 
“Commandan Bahadur” and presented him to Jaldar Khan of Gaya (Dareyl), as many 
martyrs 1 so called because they were Muhammadans, who had been killed in the war with the in¬ 
fidel” Dogras] had lalleu from that District. When the troops had gone back for another kos (from 
Kuffar Kot) to a place called Serga—a very deep valley—Jaldar Khan told the Commandan” to 
come near him, as he was in his charge. He caught hold of his hand and led him along. He 
then noticed a talisman round the Sikh’s neck and wanted to snatch it away, forgetting that he 
was exposing himself to an attack by the movement. The “ Commandan ” saw a sword hanging 
on Jaldar’s shoulder, so he let Jalddr take his talisman and drawing the sword struck off his head. 
When the Dareylis saw the death of their chief, they rushed upon the murderer and secured 
him. Separating in groups to consult as to the best means of putting him to death, the 
people of Gayd (Jaldar’s village) advised his arms and legs being tied to four horses and 
his body being torn to pieces by the horses being set off at a gallop. This proposal was not 
favorably received by Khoshal Khan, the brother of Jaldar. The people of Samegial suggested 
that his tongue should be torn out by red-hot pincers, then to flay him alive, cover his 
body afterwards with salt and pepper and finally to burn him and make him over to the 
ruler of Jahannara [Hellj. This suggestion being favoured by Khoshal Khan, it was ordered 
to be carried out. Thus the “ Commandan Bahadur ” died. The Dareylis then rushed on 
his ashes and half-burnt flesh and taking a handful, secured it in their clothes as a 
reminiscence of the event. I have mentioned this affair at length, because Jalddr was a 
very celebrated man for his hospitality, eloquence, good manners and administrative capacity. 
Rich and poor obeyed him, for he was wise and his death was a great advantage to the Sikhs. 

Mulk Amdn set out for Yasin, as I have said, and dismissed the Yaghistanis. 
Lakhtar Khan also asked for his leave through Pahliwan, Mulk Aman’s brother and offered 
to let the army remain if he himself was allowed to go. This was permitted and the army 
remained with Pahliwan, his mother’s brother, (a sister of Adamkhor of Chitral was Gauhar- 
Aman’s wife and Gauhar Aman’s sister was Adamkhor’s wife). The following is the list of the 
chiefs killed before Gilgit: [The Sikhs lost 221 killed, wounded and prisoners.] 

Wazirs Nuseir and Hayatulla of Yasin. 

Jaldar Khan of Gaya (Dareyl). 

Talipu of Tangir. 

Bera Khan of Gaya. 

Mirza Khan of Hunini Samagidl. 

Sirdar ditto ditto, 

Padshah Mia of Yasin. 



( 65 ) 

Dareyl lost 203 Zemindars ; Tangir 101 men ; Gakutsh [or Qalkulsh]^ 50 Taker, 40 ; 
Slierot 52; Shukogot 30; Guliipkur 44. Mulk Aman lost 160 of his retainers ; (altogether 376 of 
his subjects.) The Chitralis lost 410, altogether 1090 were killed on our side. [Tor a mo»e 
chronological account of the conquest of Gilgit vide “ Historical Appendix No. 2”]. 


IIT.-WARON YASIN AND THE MASSACRE OF ITS INHABITANTS. [1860] 

When Lakhtar Khan informed the ruler of Chitral of all that had occurred, Araau-ul- 
IVlulk sent a messenger to the ruler of Yasin with the advice to fortify Gakutsh, lest that too 
should be lost by him and he should be blamed for not advising him in time. He also thought that 
the Sikhs would not advance before they had strengthened their hold on Gilgit. Therefore he 
asked for his army to be sent back ; next year he promised to send a larger force, as then an 
attack from the Sikhs might be possible. Mulk Aman delayed the messenger for ten days, but 
sent Sirdar Mustadn, son of General Hayat-ulla of Yasin, with the Ghitrdl army to Aman-ul- 
Mulk. They were 5,880 horse; 7720 foot and 12 mules with ammunition. Mulk Aman 
then remained at Yasin, feeling quite safe and established a Tlianna of five men at Gakutsh, one 
day’s march from Yasin, in order to scour the country and enquire from travellers and Zemindars 
about the movements of the Sikhs. He advised them to treat informants well and let him know 
in time, lest Aman-ul-Mulk’s warning should come true. The outpost kept a good look-out, 
entertained travellers and daily sent in news of the state of affairs. Five months after¬ 
wards Wazir Zoraweru of Kashmir sent Wazir Mukhtar with twenty young men to Gakutsh to 
surprize the Thanna at night, and establish themselves as an outpost and intercept all 
travellers from or to Yasin. He also sent after them Sabur, a Kashmiri, with ten Hindu 
Sipahis and Attai, Kashmiri, with ten Muhammadan Sipahis, and ordered Attai to establish 
himself at lOO yards above Gakutsh and Sabur at the same distance below Gakutsh and 
intercept the roads. Three days afterwards, Zoraweru, Isa Bahadar, Ghulam Haydar, Mizra 
Wazir, Baghdur Shah, Zohrab Khan, Asmat Shah and Saif Ali, the Commandant, with 9,000 
infantry and 3,000 cavalry, advanced on Gakutsh. We must now leave them on the road 
and see what the surprize party is doing. They cime there shortly after mid-night, sur¬ 
rounded the Thanna and captured the five men. M ikhtar then established himself as Than- 
nadar and Attai and Sabur took up their appointed posts and captured all travellers of what¬ 
ever age and sex, sending them in to the Thanna ; iu all, three women, four children, two 
foreign youths and one Yasini were captured. When tlie array came to Gakutsh, Zoraweru left 
the Thanna as it was, and advanced the same day without stopping, so as to prevent all notice 
of his march reaching Yasin before he himself arrived, marching all night, and at about 4 
o’clock came to Chamugar, a village, about twenty nine kos fr jm Yasin. Accidentally, Muhammad 
Hussain, a Sayad, had gone out hunting that day. His horse rearing without any apparent cause 
he looked round and saw clouds of dust at Chamugar. He, at once, suspected what was 
taking place, galloped back to Y’asin and called out before Mulk Aman’s house : Why 



( 66 ) 


are you sitting at your ease? the enemy is on you—now do anything if you can.” Mulfc 
Aman at once got his horses saddled and fled with his family over the mountains in the 
direction of Chitral. When the army came near Yasin, Isa Bahadur, who knew the country, 
ordered it to be divided into three corps, one of which marched straight on Yasin—the second 
to go to the light of Yasin by the village of Martal and the third to go to the left of the 
place, so that the inhabitants should not be able to escape. When the Sikhs entered Yasin 
with Asmat Khaa preceding them (who got all his friends and relatives out of the way) act 
of oppression occurred which I have heard related by the people of Kholi and which have 
never been surpassed by any nation of infidels. In traditions much is told, but all is nothing 
compared with the following atrocities which surpass the doings of demons, jins 
and witches. We, say the Kholi informants, with our own sinful eyes saw these ferocities 
practised by Mussulmans on Mussulmans. That blood thirsty Kafir, Isa Bahadur, ordered 
the houses to be entered and all the inhabitants, without regard to sex or age, to be killed. 
We swear that Isa Bahadur descended from his horse and distinctly ordered the soldiers to snatch 
the babes from their mothers’ arms and kill them, so that his heart might be set at ease. He 
then put one knee on the ground, putting his hands on his knees and waiting for the babes. As 
they were brought to him, he put one of their small legs under his foot and tore the other off 
with his hand. Even the Sikh soldiery could not bear looking on this spectacle. However, this 
accursed infidel, (infidel, although he was a Sunni) kept on tearing them to pieces, The slaughter 
lasted five days and nights. The blood of the victims flowed in streams through the roads : there 
is not a word of exaggeration in all this. After these dreadful five days were over, Zoraweru 
sent for Asmat Shah and enquired after his relatives, whom he had put in safety. They 
were brought forward and Yasin committed to their charge, but what was left of Yasin ! ?* Thus 
2,000 men, women, and children above ten years of age and a countless number of infants and 
babes became martyrs at the hands of the bloody Sikhs—3,000 persons (chiefly women) a 
very tew children as also a few old men were kept as prisoners and brought in three days 
to Gilgit, Zoraweru being elated with excessive joy which he manifested in various ways 
en route. When he came to Gilgit, Isa Bahadur and Asmat Shah, selecting 1,000 of the more 
beautiful women, took them to Jammu with 3,000 soldiers. They were so delighted that they 
took double marches in order to be early with their good news. At a public assembly at 
Jammu, these scoundrels narrated, with much boasting and eloquence, their own achievements 
and those of the sikhs and spoke with the loud tone in which victories are reported. 

When they had finished, the Maharaja asked them whether their hearts were pleased 
with all these doings, Isa Bahadur said that all his heart’s desire had not been accomplished, 
though he certainly had experienced a slight satisfaction in the fate of the people of Yasin, 
who had been bis enemies in the times of Gauhar Aman. “ God be praised, he said, 

* Here my informant, himself a Sunni Mussulman and always calling his Shiah co-religionists Kafirs, was 
raving with indignation against the orthodox Sunnis, Isa and Asmat and the Sunni soldiers of Kashmir, for jnurdexipg 
the Shiahs of Yasin. He ascribed the atrocities of the Sikhs entirely to the orders of the ex^fugitires. 




( 67 ) 

tnat I have lived to revenge myself on them.” The Maharajah enquired what else there 
remained to afford him complete satisfaction. “ Perhaps,” he said, “ I may be able to 
meet your views.” Isa Bahadur replied. “ Alas, Mulk Aman with all his family has 
escaped unhurt to Chitral! I should have liked to have treated him as the Commandan 
Sahib who killed Jaldar was treated, and to have taken his wife for myself and to haVe 
killed his children, as I did the infants of Yasin and, moreover, to burn them. Then 
alone will my heart be at ease. However, in consequence of Your Highness’s good 
fortune, much has been done. If your shadow only continues to protect me, I may, some 
day, be able to have my heart’s desire on Mulk Aman.” The Maharaja then bestowed on 
him a splendid and complete dress of honor, a horse and Rs. 500. He also gave Es. 100, a 
dress and a horse to Asmat Shah. He finally placed the 3,000 soldiers whom he had brought 
under his command and made him Governor of Sher Kila (where he is still). Isa Bahadur, 
after the usual deprecatory forms of politeness used at oriental Courts, suggested 
that, in the midst of Yaghistan, he would not be able to hold his own even with 30,000 
soldiers, unless the Maharajah placed Pahlivan, the son of the sister of Aman-ul-mulk at 
the head of the Government of Yasin even without troops, as he had all the prestige 
of Aman-uhmulk on his side. At last, the Lord of Srinagar said that he agreed to it, 
if Isa Bahadur could manage to get Pahlivan appointed to Yasin, a matter which, naturally, 
was out of his own control. Isa Bahadur then asked for troops, not against Chitral, whose 
interests would now be conciliated, but against the Dareylis and the other hill tribes. 
So the Maharjah gave him the troops, warning him at the same time to be on his guard 
against Pahlivan tampering with his troops and so causing a general revolt against the 
Maharajah’s authority. 

His Highness then ordered Asmat Shah to go to Yasin in order to keep a watch on the 
movements of Pahlivan and to inform Wazir Zoraweru of all that was going on. Asmat Shah fear¬ 
ed that his life would not be safe at Yasin and wished for some other employment. The Maharajah 
then said his salary should be Rs. 40 per mensem* and he should go with Isa Bahadur, as Thana- 
dar of Gakutsh. Isa Bahadur, however, thought that it could not be done and that it would be 
better to send him to Basin. This was agreed to and the two got ready to depart. The Maharaja 
advised him to take the 2,000 prisoners left at Gilgit back with him to Sher Kila, so that the place 
might be well populated, a plan that would not only give him more income from the produce of fields 
but provide him with assistance against an enemy. “ Leave,” he added, “your first wife at Gilgit, 
(as a hostage, no doubt, for Isa’s fidelity to the Maharajah) and take your second wife and her 
children with you to Sher.” So they returned to Gilgit, Asmat Shah setting up with hia family 
at Basin, where he is still and receives his pay. Isa Bahadur also settled at Sher in the manner 
suggested by the Maharaja. He then sent Daulat Shu, a Zemindar of Gulmutti, eight kos from 
Sher, to Aman-ul-Mulk of Chitral asking him to appoint Pahlivan as Governor of Yasin, who 

* I met Lehna Singh, a relative of the Maharaja, in 1866 in command of the Sai forces, 'who had only Ha. 20 per 
mensem, with unlimited liberty, however, to make as much besides out of the people, as he could. 




( ) 


would be quite safe there. Daulat Shu was sent because he knew the roads and had often gone to 
Chitral. He reached the place in seven days. Araan ul-Mulk replied that he could not send 
Pahlivan, unless Isa Bahadur also agreed to Mia Vali and Wazir Rahinat. He gave Daulat 
Shu a parting present of a gun, sword and horse, Daulat Shu told Isa Bahadur of the result 
of his mission. Isa at once set off for Gilgit to consult with Zoraweru. He represented 
to him that unless Aman-ul-Mulk was allowed to have his way, he himself could not 
hold his own at Slier Kila. Zoraweru, upon this, gave him full permission to act 
as he liked, taking the responsibility on his own shoulders in the event of the Maharaja 
asking any questions, as the only means of securing some peace. Isa then again 
despatched Daulat Shu in all haste, who reached Chitrdl in five days, with the message that 
Aman-ul-Mulk should do him the favour of sending the three men he had suggested. Aman-ul- 
Mulk entertained Daulat Shu for twenty days, during which time he assembled 2,000 young men 
and sent them to Yasin with Pahlivan, Mir Vali and Rahmat. He made those three take an 
oath on the Koran that they would never intrigue against each other, “ for, if you do, you will 
fall an easy prey to Isa Bahadur.” When they reached Yasin, they sent on Daulat Shu to Isa 
Bahadur. The first thing they did was to get the fugitive Yasinis back to their country which 
they ruled as in former days. Isa Bahadur was glad at this and gave eight tolahs of gold to the 
messenger.* 

IV.—WAR WITH NAGYR AND HUNZA. [1864] 

It is now nine years since these wars have taken place or two years after the con¬ 
clusion of the war with Yasin. The Maharaja wrote to Zoraweru that after all what he 
wanted to conquer were the countries of Nagyr and Hunza, as there was no profit to be gained 
from Gilgit and Yaghistan, whence hitherto, he said, “ we have only reaped stony districts 
and loss of men,” [in reality, Gilgit and Yasin are fertile, whilst Hunza is “stony”]. 
Zoraweru at once set out for Nomal, which is twelve kos from Gilgit in the direction of 
Hagyr and sent Mehdm Khan of Bunair and Sultan Wazir of the Janheri descendants and 
Saif Ali, Commandant, with 8,000 infantry. Zoraweru himself remained at Komal in order to 
facilitate communications and bring up help, if necessary. The army advanced next day 
to Chaprot, Guyetsh and Hini, of which the latter is in Nagyr and the former in Hunza and 
encamped between these places on a plainf (?) Guyetsh and Chaprot are on the frontier of 
Hunza. Its inhabitants speak the same language as the people of Hnnsa. Hini was on 
the other side of the army and is on the frontier of Nagyr. The Chief of Chaprot is Shah 

* The Kholi people from whom the Sazini heard the account of the massacre were 100 Merchants who had come to 
Gllg t, as is their custom, to sell goats &c , and had there been arrested and taken along to Yasin by Isa Bahadur, 
in order to prevent their spreading the news of the impending attack. There were also eight men from Djajial and five from 
Patan. The following were the Chiefs w'th the Merchants: Kaliar, Kali, Dessa, A.mr, Dja—Shins of Mahrein in Koli (four miles 
from Koli). Sabit Shah Aman. Shudum Khan. Serdan. Guldan (Kamins); Hajetu, Lola, Shughlu Hdkko. Bisat, Puz, Khusbir 
(Yashkunns) ; Ashmal, Gulu, Subhnn Shah, Bilal, Mahsuraix, Yadiiia, Najb-ulla of Koli; Bolos Khan, and Bula Shai.two Patan, 
Sirdars—Wad, Sirdar of Djajia , a Shin with seven Zemindars. I, adds my informant, have also heard it from Mulk Aman 
who was not present, but who sorrows deeply for the occurrence. ( The atrocities related are fully confirmed by Mr. 
Hayward’s account, quoted elsewhere, and by what I saw and heard myself in 1866. Mr. Hayward fixes 1863 as the date of the 
massacre) 

t There is a place cal’ed Nilamutsh—green mountain ridge—literally a mountain that has fallen off a still higher 
one. Chaprot is three kos abov and Guyetsh two kos bslow this place. Hini is on the other side of the river two and 
a half kos from Nilamutsh. Chaprot has 160 houses ; Guyetsh 30 and Hini 80 houses. 



( 69 ) 

Murad Wazir, whilst Sirdar Mamal Beg is at Hini and Phagoi, the Lumbardar, at GuyMsh, 
whose son is Shukar Beg, a brave young man. The chief command of the invading troops was 
given to Sultan, who had previously sent a man, Uruz Ali, to the Hunza Baja, to announce his 
arrival. He told him to lie in ambush at Nilamutsh in order to destroy the troops under the other 
Kashmir Officers. “ I will draw off, he said, half the army in the direction of the Valley.” Uruz 
Ali was by origin a Hunza man who had settled at Gllgit. The Raja of Hunza acted on the advice 
thus sent. When Wazir Sultan came to Nilamutsh, he started with some youths towards 
Chaproth. Now Nilamutsh is a place so surrounded by inaccessible and high mountains that 
escape from an enemy who occupies them is impossible and even a great army is helpless. No 
one prevented or questioned the movements of Sultan, who advanced about one kos out of 
Nilamutsh—'Mahdin and Saif Ali now entered the place when they were at once assailed with 
stones and bullets on every side by invisible enemies and lost 400 young men in killed between 
forenoon and evening. Two Nagyris only were wounded, one being shot through the 
mouth who is still alive and the other receiving a bullet in his thigh from which he 
subsequently died at Nagyr. When the surprized Generals consulted at night on the events 
of the day, they inferred from the absence of Sultan and the fact that he had got safely 
through Nilamutsh, as well as from the unexpected presence of the enemy, that treachery 
had been at work. The reason of this conduct was that Sultan, although the bravest 
to fight on behalf of the Maharajah, had not been rewarded with land as Isa and Azmat 
had been, but had remained under the direct orders of Zoraweru, who had put him forward 
in the war in order to get him killed and who had poisoned the Maharajah’s mind against 
him. “ However, the Generals added, at present we must think of getting out of this place ; 
otherwise not a man will remain alive to tell the news at Nomal.” They then decided, on 
the suggestion of Saif Ali, to send two Hareylis, Firoz and Kuweti, into the Hunza lines, as 
they might have influence with them, being also Yaghistanis, in order to secure the safe return of 
the Army, The task was reluctantly accepted by the Dareylis whose presence in the Sikh Army 
naturally compromised them. However, they went and swore on behalf of the Sikhs that if they 
were allowed to depart no future invasion should ever take place. Naudin, the Wazir of 
Nagyr and Ghazanfar of Hunza refused, on which the Dareylis requested that they might be 
shot and their bodies thrown in the valley, as a proof that they had done their best and 
failed in their mission. “ We are Mussulmans and you should forgive us and as a natural 
consequence those whom we represent.” The men now prepared for death, when Naudin 
interposed and got their request sanctioned, on the understanding that the Sikhs would at 
once return to Gilgit or else would attack within an hour. The Kashmir Army, which had 
been re-joined by Sultan in the meanwhile, were only too glad to get away on these terms 
and returned to Nomal. Sultan gave out that he had gone ahead in order to clear the road in 
advance. However, Zoraweru was informed of the treachery, and, at once, put Sultan in 
chains and sent him to Jammu with a detailed letter under strict charge of Sirdars Baghdur 
Shall and Ghulam Haidar and ten soldiers. 


( 70 ) 


Zoraweru then took the army back to Gilgit. When the Maharajah read the 
letter, from which it appeared that no one except Sultan’s confidant, Uruz Ali, who, the 
Gilgitis said, was always going backwards and forwards to Hunza, could have gone to inform 
the Hunza people of an attack, which must have been successful, had they not been fore¬ 
warned, he condemned Sultan to imprisonment for life. I think that it was a got-up 
affair, for Zoraweru had often and in vain tried to take Hunza-Nagyr. As a proof of this 
I may mention that Hilli Shah of Hunza had come to Gilgit a few days before the expedition 
to buy merchandise. The Wazir sent for him, gave him money and took him into his 
confidence. seven days after he asked Hilli Shah to assist him in an attack on ISilamutsh 
which he was contemplating a month hence. Hilli said that he and his brother Mirza Khan, 
an artillery man famous for his bravery and influence, would guide the Sikh Army througli 
Nilamutsh into Hunza. So they swore to abide by this plan and the Wazir dismissed him 
with a present of Rs. 40 and a Lungi. He also promised great rewards in the event of the 
success of the expedition. Hilli Shah told Mirza Khan, who was delighted. IJruz reached Hunza 
after Hilli Shah and told the Raja of it, who sent for Hilli Shah and enquired from him 
whether he had heard anything at Gilgit about the movements of the Sikhs or of an attack 
on Hunza. Hilli Shah said that he had not been to Gilgit and had heard nothing. 
However, the Raja noticed the Lungi which Hilli wore and which Uriiz said had been given 
by Zoraweru. When he set out to surprize the Sikhs he sent for the brothers : Mirza 
Khan came at once, but Hilli Shah hid himself at Gakkarkot, five kos above Hunza. 
When Ghazanfar returned from the war, he sent for Hilli Shah. The messenger found him 
returning from a hunting expedition and brought him to Ghazanfar who asked him, why he had 
not gone to the war against the infidels; “ has the Lungi on your head bribed you ?” and added 
“it is improper that you should live.” He was accordingly cut into pieces (literally) before the 
eyes of Mirza Khan, his brother (who is still alive and braver than Hilli Shah and also a better 
artilleryman); as for Uruz Ali, he was put in prison for a fortnight by the order of the Maharajah, 
as soon as he came to Gilgit, although Zoraweru wanted him to share the fate of Sultan. At 
that time Kalashmir of Dareyl visited Gilgit and was well entertained by Zoraweru for twenty 
days, when he presented him with a shawl and Rs. 100 and gave cheap shawls to the Sirdars 
who came with Kalashmir. Zoraweru then asked them, as he had conquered the whole of 
Yaghistan, to collect tribute for the Maharajah. This was agreed to, but when Kalashmir 
returned to his country he did nothing. In the war that will ensue I was present all through. 

WAR WITH DAREYL [YAGHISTaN] 1866. 

When Zoraweru saw that the Hill, or Yaghistan, tribes kept quiet he thought it a good 
opportunity for attacking Dareyl, which, he fancied, would fall easily. He appointed 
spies to bring to him any Dareylis that might happen to visit Gilgit. Aziz, a Lamberdar 
of Manikial, came with 100 goats to Gilgit and when he had sold them, visited Zoraweru, 
who received him kindly and entertained him for two days. When he left, the Kashmir General 





( 71 ) 

asked liim to remind Kalashmir that he had not sent the tribute of Dareyl and Tangir, which had 
been promised two years ago and gave him an ultimatum of one month in which to come himself or 
send the tribute, otherwise Zoraweru would pay Kalashmir a visit with his army. Kalashmir 
replied that the Kashmiris had better come and take the taxes and that there was no occasion for 
his fellow-countrymen to take the least notice of the threat. When twenty days of the month 
had passed, two other messengers, one a Kashmiri, Kurban, residing at Kiner in Chilas ; the 
other, Kahm Nur of Samegial—both traders, happening to be at at Grilgit, were sent to announce 
Zoraweru’s immediate attack and to ask the Hillmen to prepare themselves, because, as Zoraweru 
said, “ it is my custom to give ray enemy notice three times.” Kalashmir replied he did not care 
and next day requested the tribes to assemble at Samegial —viz : the people of T6rr, Harbenn, 
Shatial, Sazin, Somer—and of Tangi, Lurok, Dayamnr, Sheikho, Jalkot, Galli, Kammi, and 
Korgah, He even sent to the Kandia people for help, who, however, replied that their harvest was 
just getting ready and that Dareyl was too far off. De also sent to Jagloth, Chilas, Hudur, 
Takk, Buder, and Gor, The Chilasis flatly refused on the ground of being subjects of Kashmir 
and being helpless. Jalkot also did not send, as the notice had reached them too late and 
the war was immediately impending. The rest all assembled at Samegial on the lOth day and 
were 7,000 in number; there were also 7,000 men from Dareyl itself. The Sikhs also started from 
Gilgit, on hearing which Kalashmir appointed four scouts at each of the following six posts: 
in the Karga valley—at Karori-Joji—at Ruro-Dader, fifteen kos off—at Gitshdr, at the same 
distance—at Bariga, sixteen kos distance—and at Karaneiga, fifteen kos. 

From Samegial the tribes marched over the Dummu-dummu mountain to the 
valley of Bariga where they halted. Next morning at about 9 o’clock, after only a few had 
taken food, the heavens seemed to become dark. Looking round we saw a Dareyli waving 
his dress at the Karori-Joji post, which was a sign of the approach of the enemy. We all 
got ready and an hour afterwards the enemy came up, who had taken 11,000 men 
from Gilgit. A Sirdar of Samegial, Kuweti, who had fled about four years ago to Gilgit 
from his village in consequence of the enmity of another fellow-villager, Dodar, now 
showed the way to the Sikhs. When the forces reached Yatshotsh below Dumnu-dummu 
on the Gilgit side, he asked Zoraweru to confide the guidance of the troops to him, as he 
alone knew the paths. Zoraweru assenting, Kuweti divided the forces into three bodies; 
one under General Har Chand in the direction of the valley of Dutial, the second under 
Sirdar Shahzada he despatched to the Yatshotsh valley—whilst the third was forwarded with 
Zoraweru to the Bariga valley—he himself going with the first column. We did not knoAV 
these tricks and thought we had only to deal with the troops advancing on Bariga and 
rushed on them at once. The tight lasted till four in the afternoon. Accidentally, a Dareyli 
looking in the direction of Jadari-Jut, saw from that “ grassy plain ” such a cloud of dust 
arise that the sky was darkened and out of which troops emerged. The Manikialis, whose village 
is five kos from that plain, fled at once to defend their homes, as they thought the enemy 



( 72 ) 


threatened Manikial. This was followed by the flight of the Samegialis by the Dareyl 
valley—an hour afterwards the people of Plmgotsh, then the people of Gayd, also fled in 
the same direction. Now the fight ceased and night broke in. We remained at Bariga. 
The fugitives on reaching their villages, fled onwards with their families, some to Sazin, 
others to Tangir, others again to Shatial. Yet we only lost five in killed and three in wounded— 
the losses of the Sikhs it is impossible to estimate. 1 alone counted twenty from where I stood. 
The Sikhs during the night surrounded us and cut off our retreat. At dav-break, the fight was 
renewed and lasted till noon, when we discovered a mountain path for flight which we 
took and came to Samegial. The second day we lost nine men and the Sikhs thirty. The 
Sikhs remained for ten days at Jaddri-Jut and then advanced on Samegial the District 
of Manikial, of which they burnt two villages, Shino Kot and Yashkuno Kot, and killed the old 
women and children who had not been able to get away ; four boys were found ill and also killed. 
Pleaching Samegial, they found that we had fled on to Gaya. In that District the Sikhs also burnt 
two deserted villages, Dudd Kot and Birio Kot; they found, however, twelve fugitive women and 
children en mute and killed them. The Sikhs stayed at Samegial, where 200 of us had 
remained concealed at about a mile from the place. A fight took place with a loss of four on 
our side and twelve on the part of the Sikhs. We were not followed up to Gaya, The Sikhs 
returned to Manikial where they remained ten days and indulged in eating the grapes which 
had become over-ripe and are very abundant in that District. Many died from disease engendered 
by this over-indulgence, but the Sikh Sirdars spread a report that the tribes had scattered 
poison on the grapes. Winter also set in, and snow fell, so the Sikhs returned to Gilgit 
En route snow-storms set in, which blinded some and froze others. The Sikhs lost in dead 
about 120 men. The fugitive villagers now returned to their homes and rebuilt the burnt down 
villages. Six months later, Kalashmir of Dudokot (Samegial) and Duran of Phugbtsh 
and Surio of Karinokot (Mdnikial) and Burshu Sirdar of Biliokot, (Manikial) and Sirdar of 
Gaya and Nur Muhammed of Shurot started for Gilgit and offered allegiance to Zoraweru. 
He replied ; “Oh ! Kalashmir, thou hast given me much trouble and inflicted mucli injury. Now 
1 want a goat per annum from every two houses throughout Dareyl ” He then dismissed them 
with Khilats and now the tribute is regularly paid from those villages that I have named 
as being represented on that occasion by their Sirdars. 


It is necessary to say a few words about the treatment of those who had assisted 
Kashmir. After Doulat Shii had arranged matters with Chitral, Zoraweru 
Doulat Sim. appointed him over the yield of the gold washing of Bakrot, Sakwar, 

Jutial, Deyur, Minor, Nomal and Gilgit. The mode of taxation on gold washings is as 
follows : the men work two months in spring and two months in autumn and have to pay 
Bs. 3, or 2 gold Rupees=about 5 Chilki Rupees, for each season per head. Taxes are alsa 
raised on the produce, viz., a third of the whole. Doulat Shu received 10 Chilkis per mensem for 








( 73 ) 

that service. He went one autumn for the first time and brought back the taxes collected, which 
were sent to the Maharajah through Baghdur Shah. Six weeks later, some gold washers came 
to Gilgit to pay their respects to Zoraweru, who asked them whether they had had a had 
season as the taxes paid had been small. The goldwashers said that it had been as good as 
usual; so Zoraweru, on referring to the accounts of the preceding year, found a difference of 5 
tolas (about 60 Rupees). Doulat Shu was at once thrown into chains and sent to Jammu in 
charge of Ghulam Haidar and Mirza. The Maharajah sent him to the same place in which 
Sultan is confined and where both are now. In neither case was there an investigation. 
When Isa Bahadur heard of the imprisonment of men who had rendered such services as 
Sultan and Doulat Shu he came to Gilgit, where he found Ghulam Haidar and Mirza and 
took them to Jammu. They there interceded for the prisoners with the Maharajah and 
represented that brave and faithful men should not be punished with perpetual imprison¬ 
ment, one of whom had conquered a country for His Highness, which the other had 
kept for Kashmir by his admirable arrangement with Chitral. The Maharajah told them 
to go about their own business. When they heard this, they left, but, in their corres¬ 
pondence during four years, they constantly urged the release of the prisoners on His Highness. 
Two years ago they again presented themselves at Jammu and represented that the years 
that Sultan and Doulat Shu had already passed in prison were a sufficient punishment. 
They conjured His Highness by his idol, but the Maharajah threatened to send them to keep 
company with the prisoners if they did not at once desist from their importunities. 

When Isa Bahadur heard such words, he left the same night and galloped on 
■without stopping, till he had got to Sher Kila. He still considers that he has been very 
discourteously treated by Kashmir and his correspondence v/ith the Maharajah has 
ceased. I have heard him la-nent over the past. Ghulam Haidar and Mirza kept on for 
a whole month importuning His Highness, who resolved on imprisoning them, when 
they fortunately asked and obtained leave to go home to Gilgit. The three Chiefs have 
not visited Jammu since the affair which I have related. 

PRESENT STATE OP MIR VALT. 

A year and a half ago Mir Vali (who drugs himself with charas=a preparation of hemp) got 
offended with Pahlivan, (probably on account of a difference of opinion in re Hayward); went to 
Kandid (road described elsewhere) and to Manikidl [not the village so often referred to in the 
account of the Wars] on the borders of Swat. Thence he went to Tall, Ramta, Berahmar 
and then to Beikey, the Akhun of Swat, who asked him why he had come. Mir 
Vali said that Pahlivan had annoyed hin and as the Akhun was a great Saint he 
had come to him, having no other friends. The Akhun entertained him for eight months, 
after which, on a Friday (when service takes place at noon instead of 2 p. m ) he 
told him to go back to Yasin, “ for your heart’s desire has been accomplished.” Mir Vali 
at once started off on horseback, taking the bank of the Indus, On the third day he reached Ghor- 



( 74 ) 

band; thence he went to Damtirey, Bilkai, Ranulia and Jajial; there he crossed the river to Kui; 
thence to Pains, dagrey Khware (or in Gilgiti, Gabrega), shogobind (a place for pasture) 
Jagloth, Tekkega, Parbah (a place for pasture) Lator, Sazin, Dareyl, viz : Gaya, Samegial (where 
he stayed a week in order to consult Mulk Aman, who was there) Manekial, the Matret 
valley (pasture place for Gujers), and finally to Yasin. There he was well received by Pahlivan 
who could not understand why he had left and now the brothers love each other more than before. 
The rule is in the hands of Mir Vali who keeps up friendly relations with the Dogras 
and would strengthen these relations still farther were it not for fear of Aman-ul-mulk, 
who is a great enemy of the Maharajah and who has ordered him to have as little to do with 
them or Isa Bahadur as possible. [ Vide note on next page] . 

MULK AMAN. 

When Mulk Aman remembered his country, Yasin, he fell home-sick in Chitral and 
begged Aman-ul-mulk to let him go and, if Amau-ul-mulk would assist him, he would fight 
the Sikhs or else die as a martyr, Aman-ul-mulk said that Mulk Aman could only do the latter, 
as he had no array left, “ I advise you, he added, to go to Dareyl and ask the Maharajah’s for¬ 
giveness, who may give you some appointment. Serve him, he said, as Isa Bahadur has done 
and you may be restored to the throne of your ancestors.” Aman-ul-mulk said this in 
order to get rid of the importunities of Mulk-Aman, who left for Samegial. Baghdur Shah 
and Kuweti, the Maharajah’s agents, happened to be there and actually offered to intercede 
with the Maharajah on his behalf and to get him an appointment. Mulk Aman was delighted. 
The agents spoke in his favour to the Maharajah who cheerfully ordered him to present 
himself. They came to Samegial and brought Mulk Aman to Jammu. His Highness 
bestowed a dress of honor, a horse and Its. 200 on him and a monthly salary of Rs. 100 
for himself, Rs. 30 for his son and Rs. 50 for the rest of his family and requested him 
to live at Gilgit outside the fort. “Remain there for 7 years; afterwards I will give 
you Yasin.” This Mulk Aman did and built a house about 100 yards from the fort. He 
did not, however, for two years send for his family from Samegial where he had left them 
when he started for Jammu. When they came he continued serving Kashmir for four years 
more. Isa Bahadur, however, happened to tell Zoraweru last year (for Isa was the arch-enemy 
of Mulk Aman and feared his getting back to Yasin) that Mulk Aman intended to escane 
with his family to Chitral, after which, as he had plotted with the Gilgitis, there would be 
a general revolt which would end in his sharing the Government of Yasin with 
Pahlivan. When Zoraweru heard this he consulted with Isa Bahadur, who advised him 
to seize Mulk Aman and send him and his family to Jammu at once, so as not to give him 
time to rouse the country. This pleased the Governor and a suitable hour was left to 
Isa’s discretion for surrounding the house and bringing Mulk Aman and his family 
before Zoraweru. Isa Bahadur at once went and selected 400 young men whom he ordered 




( 75 ) 


to be ia readiness at four in the afternoon. Accidentally, a friend of Mulk Aman overheard 
the conversation between Zorawern and Isa Bahadur and at once informed him of what was con- 
templated and of the arrangements made by Isa. The friend advised him to flee at once 
into the mountains. Mulk Aman, greatly astonished, went to his house and ordered his family 
to get ready to start. Just as his women were coming out of the house, he saw Isa Bahadur 


with his soldiers all round it. Mulk Aman drew his sword, ran a-muck among the troops 
and after killing a few soldiers managed to escape alone into the mountains in the direction of 
Dareyl. However swiftly pursued he could not be found; the Sikhs returned from the 
mountain and took the family prisoners. Mulk Aman, descending on the other side of 
the mountain, came to Samegial. Isa Bahadur then presented the women and children as 
hostages to Zoraweru who forwarded them to Jammu, where they still remain. Shortly 
afterwards the Maharajah heard that Mulk Aman was perfectly innocent of any conspiracy 
and had been got out of the way by the calumny of Isa Bahadur, the enemy of the 
house of Gauhar Aman from which he had suffered. The Maharajah was very sorry 
at what had taken place and ordered Muhammad Khan of Swat to bring the brave and 
unfortunate man back from Samegial under liberal promises • of rewards and appointments. 
The Swati started and told Mulk Aman that he was responsible that no treachery 
was intended. All was in vain; he insulted Muhammad Khan and raved about the 
loss of honor &c., which he had suffered at the hands of the Maharajah. “ If he makes 
me his greatest Sirdar he can not wipe out the stain of having taken away my wife.” 
Muhammad Khan returned to Jammu from his fruitless expedition and told the Maharajah, 
who was very sorry. Twenty eight days after Muhammad Khan s visit, Mulk Aman, considering 
himself unsafe, went to Harbenn, which is still Yaghistan [independent, wild]. Zoraweru then 
advised the Maharajah to send for him, as he had got among the Yagiiis and might incite them to 
an attack on Gilgit. “ Above all, make him satisfied.” When the Maharajah read ZorawerYs 
letter, he again sent the Swati to Harbenn and told him to swear on the Koran, on his own be¬ 
half and that of His Highness, that it was all Isa’s fault and that he would give Mulk Amdn his 
revenge for the wrong suffered and allow him double his former salary. This Muhammad Khan 
did and saw Mulk Aman at Harbenn to whom he brought a shawl as a present from himself. He 
told him, in private, after " salaming ” to him at a public meeting, all that he was charged to say 
and took an oath in attestation of the sincerity of his promises, Mulk Aman replied that he would 
not fall a victim to treachery and that if he said another word or came again he would certainly 
kill him. So Muhammad Khan left and again had to report his failure. “ Only an army can bring 


* It has also been alleged that in order to get rid of two doubtful friends of the Maharajah, namely Mir Vali and 
Mulk-Aman, and to make room for the more trusted Pehliwan, Aman ul-Mulk, the ruler of C'hitral and supposed 
instigator of the murder of Hayward through the agency of Mir Vali of Yasin, wrote to the Maharajah to implicate 
Mulk Aman in the business. Immediately on bis flight, his wife and son were temporarily imprisoned in the Fort of (lilgit. 
Pehliwan and Eahmat interceded for some of the servants, who were set free and sent on to Chitral. Mir Vali found his 
way to Chitral, whose ruler had one of Mr. Hayward’s guns, though the bulk of his property is said to have been recovered. 
There he was seen by Major Montgomery’s Havildar, who reported that Mir Vali was lame from a kick by a horse. This 
however, does not seem to have preventued him from resuming the rule of Yasin in conjunction with Pehliwan or, if 
recent accounts are to be trusted, from turning his nominal suzerain, Aman-ul-Mulk, out of Chitral. Mulk Aman also 
figured for a short time on the scene of the war with Aman-ul-Mulk and by the latest report, seems to have fled to 
Yarkand, 




( 76 ) 


him, he said, bach from Harbenn.” The Maharajah is hoping now that he will get tired of wan¬ 
dering about and come back of his own accord. During the last eight months he has sent nobody 
for him. Mulk Aman is very badly off and is now at Rimon (Dareyl) and I am quite sure that 
the Yaghistanis will never assist him. His brothers will not help him. His wife (Mahtar’s 
widow) is now at Jammu and reports have spread about her conduct.” 

In connexion with the Sazini’s account, which in all particulars relating to the 
tribes is very trustworthy, may be read the following statements of S... S... ofKuner, on the 
borders of Katiristan, now a Christian. He relates that he was once a Sepoy in the Maharajah’s 
Army and started on one of the Gilgit expeditions [1860 ?] with 300 Affghans and 3,000 Dogras, 
&c., under the command of Samund Khan, Ata Muhammad, Badara Singh, Man Singh and 
Dula Singh. He believes that Wazir Pannu was with the forces. At any rate, the 
attack on Gilgit was mere child’s play. The Kashmir troops bombarded it for two or three days, 
but the Dards had no cannon with which to reply. Wahhab, the Wazir, looked out of one 
of the fort loopholes and was shot and so was a Bhishti. Wahhab’s body was stripped and hung 
to a tree. S... S... adds. “We were well entertained by the people who treated us to curds and 
we found grapes and wallnuts in abundance at Sher Kila’. The women of the country 
cooked our food, but our soldiers repayed the hospitality which they received by plundering 
and ill-treating the inhabitants. I remained behind, but when my company came back 
they told me that the Sikhs wanted to dig out the body of Gauhar Aman, but were 
prevented from doing so by their own Muhammadan comrades. We found caverns in the 
mountains which were filled with food for the use of the enemy. It is the custom of this people 
to heap up food in caverns to which the owners only know the way. After entrusting Sher Kila’ 
(a fort as big as that of Gilgit and constructed of wooden beams and stone) to the administration 
of native partisans, we went to Gao-Kutsh, where we found plenty of sport. Gauhar Aman used 
to sell captured Sepoys for hunting dogs.” ( This story is repealed from so many trustworthy 
quarters that it seems to deserve credence. I heard it from many at Gilgit in 1866. 
The kidnapping propensities of Gauhar Aman were great and one of my own retainers, a 
petty Chief, had been dragged off for sale, when he escaped by sliding down a mountain 
side. Yet the people of Gilgit preferred his rule to that of Kashmir and revolted in his 
favour, when oppressed by Santu Singh in 1852). “ We had two Hindustani rebels of 1857 
with us and there were also several with the petty Eajahs.” [This important statement 
can be somewhat confirmed by me. What I understood to be the fourth Light Kashmir Cavalry 
was said to be almost entirely composed of rebels of 1857. I found many of the stations 
in charge of Swatis and numbers of soldiers of that race at Gilgit. One of the Mahara¬ 
jah’s Sepoys, who came to see me, admitted that he was formerly at Hyderabad and then 
had joined the rebels]. 

I can also confirm the statements of the Sazini with regard to the atrocities committed 
in the War with Dareyl, In order to be able to report victories, men, said to be innocent of 





( 77 ) 

complicity ia the war, were hanged and women were dragged into captivity in order to fill the 
Zananas of the Kashmir Sepoys. I saw the body of a tail, and powerfully built Dareyli, which 
had evidently been hacked about a good deal, suspended on a tree by the way-side. It was said 
to be the body of a man who was quietly returning to Sai, which had long been in the 
undisturbed occupation of the Maharajah. A little further on near Jagloth [which is 
also ia long-occupied territory ] there is a bridge on one of the poles of which I saw the 
skeleton head of a Lumberdar of the place, said to be perfectly innocent of all participation 
in the war with Kashmir. The roofs of the houses in Gilgit had been blown off, and most 
of the inhabitants had fled into the mountains “ dance "at Gilgit” page 31). On the 
other hand, dreadful stories were related of the retaliation of the Dard tribes. Sepoys 
had been sold by hundreds into Badakhshau, ^c. ; others bad been used as fireworks 
and blown to atoms for the amusement of the Kunjutis. Personally, I found the Dards 
pleasant enough and consider them to be superior in many respects to either Dogras or 
Pathans, but it is by no means improbable that they have been guilty of many of the atrocities 
which are laid to their charge. At the same time, it must be remembered that the wanton cruel¬ 
ties of the Massacre of Yasin {vide page 66) and the fact that their country was invaded 
by a stranger and an “ infidel ”—in defiance of treaty obligations—is some palliation for 
their conduct. The Kashmir troops, and more particularly the coolies sent with them, were also 
grossly neglected as regards food, clothing and shelter by their own authorities. It was said 
that out of 12,(100 Kashmiris, impressed for the purpose of carrying loads, only 600 survived 
in the expedition of 1866. The roads were strewn with the skeletons of horses, &c. I saw 
men in the most emaciated condition and ready to eat “ unlawful ” food. Three Mussulmans 
in a dying condition whom I met below the “ Acho ” summit, were ready to take a tin contain¬ 
ing pork and could scarcely be restrained till "lawful” food was brought to them by ray servants. 
Men were forced to go with the troops. One Hakim Ali Shah, a teacher at Amritsar, was compelled 
to serve as a physician, a post to which he had no other claim, except that his name happened to be 
" Hakim. I rescued him. A virulent fever was destroying the troops at Gilgit, who, even after the 
siege of the fort had been raised, were liable to be shot down by prowlers from the tribes within a 
few yards of the fort. I ordered the fort, <&:c. to be cleaned and, although myself in danger 
of life from my Kashmir friends, if not from the tribes, I insisted on my orders being obeyed, 
the assumption of an authoritative tone being often a traveller’s only chance of safety among 
Asiatics. I distributed medicine among the troops and was afterwards told ia Durbar by the 
Maharajah that some medicine which I had sent to Wazir Zoraweru, who was then on his 
Dureyl expedition, had saved his life. 

[ Tins peak overlooks Biinji and the whole course of the Indus, (with a sight of the Gilgit valley,) from its sudden 
southward bend at tlie Hlakpon-i-Sbang-Eong, till it again bends westward beyond Chilas.] 




( 78 ) 


VI. GEUEALO&Y OF THE GILHIT, YASIH, CHITEAL, 
HAGYE, IMZA AHD OTHER DYIASTIES SIEGE 1800. 


I._GILGIT ... . Gartam Khan, (1800), hereditary ruler of Gilgit, 

killed in 1810 by Suleyman Shah of Yasin. 


Kaja Khan (?; died 1814. Muhammad Khan reigns till 1826 and Abbas Ali, killed in 

is killed by Suleyman Shah. 1815. 


Aghar Ali killed on his flight to Nagyr. 

Mansur Ali Khan, 

( the rightful Eaja of Gilgit, probably still a prisoner in Srinagar.) 

1827.—Azad Shah, Kaja of Gakutsh, appointed ruler of Gilgit by Suleyman Shah whom he 
kills in 1829. 


Tahir Shah of Nagyr conquers Gilgit in 1834 and kills Azad. 


Sakandar Khan, killed Kerim Khan, (Raja of Gor), Suleyman Khan, 

by Gauhar Aman of (calls in Kashmir troops under Nathe Shah 
Yasin, in 1844. in 1844) was killed in 1848. 


Muhammad Khan died in 1859 Suleyman Khan. Sultan Muhammad. Eustam Khan, 
when on a visit to Srinagar. | 

Ghulam Hayder. 


II.—YASIN DYNASTY. It is said that both the Yasin and the Chitral dynasties are 
descended from a common ancestor “ Kathor The Gilgitis call the Yasinis “ Poryald” and 
the Ghitralis “ Katore”. 

Khushoakt (?) died 1800 (?) from whom the present dynasty derive the name of 
“ Khushwaktia.” 













( 79 ) 


He bad two sons, Suleyman Shah and Malik Aman Shah. The tormer died about 1829 
and left four sons and a daughter whom he married to Ghazanfar, the Rajah of Hunza. The 
names of the sons are Azmat Shah, the eldest, Ahmad Shah, Rahim Khan and Zarmast Khan. 

MaliJc Aman Shah was the father of seven or, as some say, of ten sons, the most famous 
of whom was Gauhar Aman, surnamed “ Adam farosh” (the man-seller) the third son. The 
names of the sons are : Khuda Aman, Duda Aman, Gauhar Aman, Khalil Aman, Akbar Aman 
( who was killed by his nephew Malik Aman, eldest son of his brother Gauhar-Aman); Isa 
Bahadur (son of Malik Aman Shah by a concubine), Gulsher, Mahter Sakhi, Bahadur Khan 
(who was murdered) and Mir Aman (?) of Mistuch (?). 

Gauhar Aman left seven sons: Malik Aman ( also called Mir Kammu ? now in 
Tangir ?) Bahadur Aman, murdered by Lochan Singh) Mir Vali, Mir Ghtizi, Pahlwan, Khan 
Dauran and Shajayat Khan. 

III.-CHITRAL OR “ SHAH KATHORIA” DYNASTY. 

Shah Kathor the son of Shah Afzal (who died about 1800) was a soldier of fortune who 
dispossessed the former ruler, whose grandson, Vigne saw in the service of Ahmad Shah, the 
independent ruler of Little Tibet in 1835. Cunningham considers that the name of Kathor 
is a title that has been borne by the rulers of Ohitral for 2,000 years. 

' Shah Kathor had a brother, Sarbaland Khan, whose descendants do not concern us, 
and four sons and a daughter married to Gauhar Aman of Yasin. The names of the sons were : 
Shah Afzal (who died in 1858), Tajammul Shah who was killed in 1865 by his nephew Adam 

K;hor _or man eater — (so called from his murderous disposition ; his real name was Muhtarim 

Shah), Ghazab Shah (who died a natural death) and Afrasiab (who was killed). The murdered 
Tajammul Shah left two sons namely Malik Shah (who revenged his father’s death by killing 
Adam Khor), and Sayad Ali Shah. 

Shah Afzal left Aman-ul-Mulk, his eldest son, the present ruler of Chitrdl ; Adam 
Khor, (who usurped the rule for a time) ; Kohkan Beg, ruler of Drus ; a daughter whom he 
married to Rahmat-ulla-Khan, chief of Dir ; Muhammad Ali Beg; Yadgar Beg; Bahadur Khan; 
and another daughter whom Gauhar-Aman married as well as Shah Afzal’s sister and had Pahli- 
wan by her. 

Aman-ul-Mulk married a daughter of the late Ghazan Khan, chief of Dir, by whom 
he had Sardar (his eldest son), Aman-ul-Mulk’s other sons are Murad and others whose names 
I have not ascertained. One of his daughters is married to Jehandar Shah, the former ruler of 
Badakhshdn and the other to the son of the present Chief Mir Mahmud Shah. 

IV. — The names of the principal chiefs of the Chilasis and of the Yaghistanis (the 
independent Hill tribes of Darel, Hodur, Tangir, &c) have already been given. J ust as in Chilas 





( 80 ) 


and Kandia, tlie administration is in the hands of i Board of Elders. The Maharajah of 
Kashmir only obtains tribute from three villages in Chilas, viz. the village of Chilas, Takk and 
Bundar. 


V. —Nagyr,* [is tributary to Ahmad Shah 
of Little Tibet about the beginning 
of this century, but soon throws 
off this allegiance to Ahmad Shah 
under Alif Khan. ] (?) .Alif Khan. 1800 (?) 

Kajah Zahid Jafar, (the present of Raja of Nagyr). 

Son (a hostage for his father’s adhesion to Kashmir, 
whom I saw at Gilgit in 1866.) The names of his 
maternal uncles, are Shah Iskandar and Raja 
Kerim Khan (?) the elder brother. 


VI.— Hunza .. .Ghazanfar, died 1865. 

I 

Ghazan Khan, present ruler. 


V II.— Badakhshan 


Sultdn SJiak. 


Eejeb Shah. 


Mirza Kalan. 


Ahmad Shah. 


Nizam-ud-din Yusuf Ali Saad-uila Khan, 
(surnamed Mir Shah). Khan. 


Rahmat Shah. Shah Ibra- Mahmud Shah, 
him Khan, (present ruler 


of Badakhshan Shaja-ul Jehandar Suleyman Shahzada 
under Kabul) stayed a Mulk. Shah, the Shah. Hasan, 
long time with his maternal former ruler, Abdulla Khan ; 

uncle, the ruler of Kunduz, independent of (by a concubine), 

whence he has often Kabul; (now a fugi- 
been miscalled “ a Sayad tive; infests the 
from Kunduz”. Kolab road). 


Yusuf Ali Khan had seven sons : Mirza KaMn. surnamed Mir Jan ; Hazrat Jan; Ismail 
Khan ; Akbar Khan; Umr Khan, Sultan Shah; Abdnrrahim Khan (by a concubine). 

Saad-ulla Khan had two sons : Baba Khan and Mahmud Khan (by a concubine). 


VIII. — Dir .. ... .Ghazan Khan, (a very powerful ruler. Chitral is 

I said to have been tributary to him). 

Eahmat-ulla Khan and other eight sons, fdispersed 
or killed in struggles for the Ohiefship). 

The connection of Little Tibet with the Bard countries had ceased before 1800. 


* Onlv 90 much has been mentioned of the Genealogies of the rulers of Nagyr, Hunza, and Dir, as belongs to this 
portion of the History of Dardistan. 
















YIL EOTIGH CHROIOIOGICAL SKETCH OF THE HISTOHY 
OF DAHDISTAH SIEGE 1800. 


IBOO. —Gurfcam Khan, hereditary ruler of the now dispossessed Gilgit Dynasty rules 10 years 
in peace ; is killed in an engagement with Suleyman Khan, Khushwaktia, great 
uncle of the famous Gauhar Aman (or Gorman) of Yasin. 

1811.—Muhammad Khan, the son of Gurtam Khan, defeats Suleyman Khan, rules Gilgit for 
15 years in peace and perfect independence whilst— 

1814.—(Sirdar Muhammad Azim Khan, Barakzai, is ruler of Kashmir). 

1819.—Eanjit Singh annexes Kashmir. 

18.2G,—Suleyman Khan of Yasin again attacks Gilgit and kills Muhammad Khan and his 
brother, Abbas Ali. Muhammad Khan’s son, Asghar Ali, is also killed on his 
flight to Nagyr. 

1827.—Suleyman Shah appoints Azad Khan (?), petty Kaja of Gakutsh, over Gilgit as far as 
Bunji; Azad Khan ingratiates himself with the people and rebels against Suley¬ 
man Shah whom he kills (?) in 1829. 

1829.—Suleyman Shah, Head of the Khushwaktia family of Yasin, dies. 

1833. —Gauhar Aman turns his uncle, Azmat Shah, out of Yasin. 

1834. —Azad Khan is attacked by Tahir Shah of Nagyr and killed. Tahir Shah, a Shiah, 

treats his subjects well. Dies 1839. Vigne visits Astor in 1835, but Tahir Shah 
will not allow him to cross over to Gilgit. At that time the Sikhs had not 
conquered any Dard country. Ahmad Shah was independent ruler of Little Tibet 
(Baltistan) and under him was Jabar Khan, chief of Astor, (whose descendants,^ 
like those of Ahmad Shah himself and of the Ladak rulers are now petty pension¬ 
ers under Kashmir surveillance). (The Little Tibet dynasty had once, under Shah 
Murad, about 1660, conquered Hunza, Nagyr, Gilgit and Chitral, where that ruler 
built a bridge near the fort.) Zorawar Singh conquers Little Tibet in 1840, but 
no interference in Dard affairs takes place till 1841 Avhen the Sikhs are called 
in as temporary allies by the Gilgit ruler against Gauhar Aman of Yasin. 

ItsdO,—Sakandar Khan, son of Tahir Shah succeeds to the throne of Gilgit and rules the 
country—with his brothers, Keiim Khan and Suleyman Khan. 

1841.—Gauhar Aman of Yasin conquers Gilgit, Its ruler, Sikandar Khan, asks Sheikh 
Ghulam Muhi-ud-din, Governor of Kashmir on behalf of the Sikhs, for help. 


Abbas Kbaa (?) now at Srinagar and Bahadur Khan (?) 






( 82 ) 


1842. —1,000 Kashmir troops sent under Nathe Shah, a Panjabi. 

1843. —Sikandar Khan is murdered at Bakrot at the instigation of Gauhar Aman. 

]844.—Gauhar-Aman of Yasin re-conquers the whole country, selling many of its inhabi¬ 
tants into slavery. 

Nathe Shah, joined by Kerim Khan, younger brother of Sikandar Khan and 4000 re¬ 
inforcements, takes Numal Fort, but his subordinate Mathra Das is met at Sher 
I'lila (20 miles from Gilgit) by Gauhar Aman and defeated. 

1845 . —Karim Khan succeeds his brother as ruler ( called “ Baja,” although a Muhammadan) 

of Gilgit and pays a small sum for the retention of some Kashmir troops in the 
Gilgit Fort under Nathe Shah. The Bajas of Hunza, Nagyr and Yasin [Gauhar 
Aman sending his brother Khalil Aman to Sheikh Iman-ud-din] now seek to be 
on good terms with Kashmir, especially as its representatives, the tyrannical 
Nathe Shah and his equally unpopular successor, Atar Singh, are removed by its 
Muhammadan Governor. 

1846. —Karim Khan, Baja of Gor, another sop of Tahir Shah, calls in Nathe Shah and defeats 

Gauhar Aman at Basin, close to Gilgit. A succession of officers of Ghulab Singh 
then administer the country in connexion with the Baja of Gilgit (Wazir Singh, 
Banjit Bai, Bakhshu, Ali Bakhsh and Ahmad Ali Shah, brother or cousin of 
Nathe Shah). 

“ Kashmir and its dependencies eastward of the Indus ” are made over by the British 
to the Hindu Ghulab Singh. Gilgit, which lies to the westward of the Indus, is 
thus excluded from the dominions of that Maharajah. Gilgit was also, strictly 
.speaking, not a dependency of Kashmir. 

1847 . —The Maharajah restores Nathe Shah, whilst confirming his cousin Nazar Ali Shah as 

Military Commandant of Gilgit. Bajah Kerim Khan sends his brother Suleyman 
Khan on a friendly mission to Srinagar, where he dies. Vans Agnew arrives at 
Chalat on the Gilgit frontier towards Nagyr and makes friends with the people, 
who at first thought that he came accompanied by troops. 

1848. —Isa Bahadur, the half brother of Gauhar Aman by a concubine of Malik Aman Shah, 

is expelled from Sher Kila, a Fort belonging to Payal, a dependency of Yasin, 
and finds refuge with the Maharajah, who refuses to give him up. Gauhar Aman 
accordingly sends troops under his brother Akbar Aman and captures the Bargu 
and Shukayot Forts in Gilgit territory. The Bajahs of Hunza and Nagyr com¬ 
bine with Gauhar Aman and assisted by the Gilgit people, with whom Kerim 
Khan was unpopular because of his friendship for Kashmir, defeat and kill Nathe 
Shah and Kerim Khap. Gauhar Aman captures the Gilgit and Chaprot Forts. 
The Kashmir troops re-jnvade the country and at the beginning of 




( 83 ) 


1849. —Wrest all the forts in Gilgit territory from Gauliar Aman, and make over tke rule of 

that country to Raja Muhammad Khan, son of Kerim Khan, assisted by the 
Kashmir representative, Aman Ali Shah as Thanadar, soon removed for oppression. 

1850. —The raids of the Chilasis on Astor is made the occasion for invading the country of 

Chihis, which, not being a dependency of Kashmir, is not included in the 
treaty of 1846. The Maharajah gives out that he is acting under orders of 
the British Government. Great consternation among petty chiefs about Muzaf- 
farabad, regarding ulterior plans ofthe Maharajah. The Sikhs send a large army, 
which is defeated before the Fort of Chilas. 

1851. —Bakhshi Hari Singh and Dewan Hari Chand are sent with 10,000 men against 

Chilas and succeed in destroying the fort and scattering the hostile hill tribes 
which assisted the Chilasis. 

1852. —The Maharajah’s head officers, Santu Singh and Ramdhan, are murdered by the people 

of Gilgit whom they oppressed. The people again assist Gauhar Aman, who 
defeats and kills Bhup Singh andRuknuddin (for details vide Appendix) and drives, 
the Kashmir troops across the Indus to Astor. 

1853. —The Maharajah now confines himself to the frontier, assigned to him by nature as well 

as the treaty, at Bunji, on the east of the Indus, but sends agents to sow discord 
in the family of Gauhar Aman. In addition to Isa Bahadur, he gained over two 
other brothers, Khalil Aman and Akbar Aman, but failed with Mahtar Sakhi, 
although an exile. He also attracted to his side, Azmat Shah, Gauhar Arnanbs 
uncle. 

The Maharajah instigated Shah Afzal of Chitral to attack Gauhar Aman and accord¬ 
ingly in 

Adamkhor, son of Shah Afzal of Chitral, drove Gauhar Aman from the possession 
of Mistuch and Yasin and restricted him to Fayal and Gilgit. 

■The Maharajah sends a force across the Indus under VVazir Zoraweru and Atar Singh 
assisted by Raja Zahid Jafar of Nagyr,* and Gauhar Aman thus attacked in front 
and flank, retreats from Gilgit and dispossesses Adamkhor from Yasin and Mistuch. 

■Gauhar Aman again conquers Gilgit and drives out Isa Bahadur, officiating Thana¬ 
dar of that place. Gauhar Aman and the Maharajah intrigue against each other in 
Chitral, Nagyr, Hunza, &c. 

-Shah Afzal of the Shah Kathor branch, ruler of Chitral, dies. 

* I believe that Jlaja. Zahid Jafar’s wife was a sister of Eajas Kerim Kbaa and Sakandar Khan of Gilgit 
(also of Nagyr descent). Vide page 78 and Heading V. on page 80. 

This connexion might account for Jafar helping the Dogras, who had re-instated Kerim Khan in Gilgit. 


1854. — 

1855. — 

1856. — 

1857. — 

1858. — 






( 84 ) 


Intrigues in Gilglt against Gaubar Aman, by Muhammad Khan, son of Raja Karim 
Khan, assisted by Kashmir. Muhammad Khan is conciliated by marrying the 
daughter of Gauhar Aman. The Sai District of Gilgit beyond theNiludar range 
is still held by the Sikhs. 

1859. —Mir Shah of Badakhshan and Raja Ghazanfar of Hunza assist Gauhar Aman in 

attacking Nagyr, which is under the friendly Rajah Zahid Jafar and in trying to 
turn out the Sikhs from Sai and even Bunji. Azmat Shah, uncle of Gauhar 
Aman, is expelled from Chitral where he had sought refuge. 

Aman-ul-Mulk, King of Chitral, dispossesses his younger brother, Adam Khor, 
who had usurped the throne, from the rule of Chitral and joins Gauhar Aman 
against Kashmir. 

1860. —The Maharajah instigates Adamkhor and Azmat Shah, who were in the country of Dir 

with GhazanKhan, a friendly chief to Kashmir, to fight Gauhar Aman—Adamkhor 
was to have Yasin, Azmat Shah was to take Mistuch and Sher Kila (Payal) was 
to be given to Isa Bahadur, the Maharajah to have Gilgit. Intrigues of the 
Maharajah with the Chiefs of Dir, Badakhshan, Rostak &c. 

Gauhar Aman dies, which is the signal for an attack by the Maharajah co-operating 
with the sons of Raja Kerim Khan of Gilgit. Gilgit falls easily to Lochan Singh, 
who murders Bahadur Khan, brother of Gauhar Aman, who was sent with presents 
from Malik Aman, also called Mulk Aman, son of Gauhar Aman. The Sikhs, under 
Colonels Devi Singh and Hushiara and Radha Kishen, march to Yasin expelling 
Mulk Aman from that country (which is made over to Azmat Shah) as also from 
Mistuch. Isa Bahadur is re-instated as ruler of Payal, but Mulk Aman returns and 
drives him and Azmat Shah out. The Kashmir troops fail in their counter¬ 
attacks on Yasin, hut capture some prisoners, including Mulk Aman’s wife. 

1561.—Malik Aman murders his uncle, Akhar Aman, a partizan of Kashmir. 

Badakhshan, Chitral and Dir ask the Maharajah to assist them against the dreaded in¬ 
vasion of the Kabul Amirs, Afzal Khan and Azira Khan. Aman-ul-Mulk tries to get 
up a religious war (Jehad) among all the Muhammadan Chiefs. Hunza and Nagyr 
make friends. Both Adam Khor and Aman-ul-Mulk, wdio have again become 
reconciled, send conciliatory messages to the Maharajah, who frustrates their 
designs, as they are secretly conspiring against him. 

Even Mulk Aman makes overtures, but unsuccessfully. 

1862. ---Kashmir troops take the Port of Roshan. A combination is made against Mulk 

Aman, whose uncle Giilsher and brother Mir Ghazi go over to the Maharajah. 

1863. —Mulk Aman advancing on Gilgit is defeated in a very bloody battle at the Yasin Port 

of Shamir. Massacre of women and children by tbe Kashmir troops at Yasin. 


( 85 ) 


1864. —Mir Vali and his Vazir Rahraat become partizans of the Maharajah, 

1865. —Ghazanfar, the Eaja of Hiinza and father-in-law of Miilk Aman, dies, which causes 

Mirza Bahadur of the rival Nagyr to combine for an attack on Hunza with Kash¬ 
mir. Adam Khor murders his uncle, Tajammul Shah, wliose son, Malik Shah 
murders 


1866.- Adam Khor (some say at the instigation of his elder brother, Aman-ul-Mulk). Malik 
Shah seeks refuge with tlie Maharajah who will not give him up to Aman-ul- 
Mulk. Aman-ul-Mulk then sprung the mine he had long prepared and when 
the long contemplated campaign against Hunza took place in 1866, all the 
Mussulman Chiefs who had been adherents of the Maharajah, including Mir 7ali, 
fell away. The Kashmir troops which had advanced on Numraal were betrayed, 
and defeated by the Hunza people (now ruled by Ghazan Khan, son of Ghazanfar). 

All the hill tribes combine against Kashmir and reduce the Dogras to the bare 
possession of Gilgit. which however held out successfully against more than 
20,000 of the allied Hards, headed by Aman-ul-Mulk, Ghazan Khan and Mir 
Vali. Very large re-inforeeraents were sent by Kashmir,* at who?e approach the 
besiegers retreated, leaving, however, skirmishers all over the country. 

'VVazlr Zoraweru followed up the advantage gained b}'- invading Hareyl. Whilst the 
place was yet partially invested. Hr, Leitner, made his way to the Gilgit Fort and 
frustrated two attempts made against him by the employes of the Maharajah, who 
ostensibly were friends. 


1867. —Jehandar Shah of Badakhshan is expelled from his country by the Governor of 

Balkli and seeks refuge in Kabul, where he is restored a year afterwards 
to his ancestral throne by the influence of Abdurrahman Khan, son of the Amir 
Afzal Khan and by his popularity. His rival, Mahmud Shah, leaves without 
a struggle. Mir Vali, joining Mulk Aman, made an unsuccessiul attack on Isa 
Bahadur and Azmat Shah, who beat them off with the help of Kashmir 
troops from Gilgit. The consequence was general disappointment among the 
Muhammadan Chiefs and the Hill tribe of Hareyl (which had been subdued in the 
mean time) and all opened friendly relations with Kashmir, especially. 

1868. —Mir Vali rules Yasiii with Pahlwan f Mulk Aman flees to Chitral. 


1869.—Mulk Amaii takes service with Kashmir and is appointed on a salary, hut under 
surveillance, at Gilgit. 

* Jewaliir .Singh went by Sh^gar with 13,000 Baltis (Little Tibetans) 2,000 light Infantry came r/a .Jagloth under Sirdar 
Mahmud Khan. The general of all the “ Khulle” Regiments was Bathsln Radha Kyhn. Colonel Hoshiara went by the 
Nomal road to Nagyr and after destroying 3,000 head of sheep and many villages returned. ^ n i 

Wazir Zorave'-u went to Darel with Colonel Devi Singh and 10,000 men (P). Bija Singh was at Gor (?) and Hussani 
All was in command of the Artillery. 

t Mir Vali snd Pahliwan are brothers by different mothers. Mulk Aman and Nura Guz4 (Mir Ghazl ?) are brothers 
by the same mother—so one of ray men saya. Pahliwan is Aman-ul-Mulk’s sister’s son, (uirfepage b7.) 






( 86 ) 

1870. —Mr. Hayward visits Yasin in March y is well received by the Chief, Mir Vali, but 

returns, as he finds the passes on ta the Pamir closed by snow—visits the country 
a second time in July, after exposing the conduct and breach of treaty of the 
Kashmir authorities, and is murdered, apparently without any object, at Darkot 
in Yasin, one stage on to Wakhan, by some men in the service of his former 
friend, Mir Vali, who, however, soon flies the country in the direction of 
Badakhshan, then seeks refuge with the Akhund of Swat and finally returns to 
Yasin, where he is reported to have been well received by Pahlwan. {Vide page 
74). Whilst in Chitral, he was seen by Major Montgomery’s Havildar and was 
on good terms with Aman-ul-Mulk, who is supposed, chiefly on the authority of 
a doubtful seal, to be the instigator of a murder which was not, apparently, to his 
interests and which did not enrich him or Mir Vali with any booty, excepting a 
gun and a few other trifles. Much of the property of Mr. Hayward was recovered 
by the Kashmir authorities and a monument was erected by them to his memory 
at Gilgit, where there is. already a shrine which is referred to on pages 37 and 41, 

1871. —Jfchandar Shah, son of Mir Shah, who had again been turned out of the rule of 

Badakhshan in October 1869 by Mir Mahmud Shah with the help of the Affghan 
troops of Amir Shere Ali, finds an asylum in Ghitral with Aman-ul-Mulk, (whose 
daughter had been married to his son) after having for some time shared the 
fortunes of his friend, the fugitive Abdurrahman Khan of Kabul. (Chitral pays 
an annual tribute to the Chief of Badakhshan in slaves, which it raises either 
by kidnapping travellers or independent Kafirs or by enslaving some of its own 
Shiah and Kafir subjects—the ruler being of the Sunni persuasion). 

1872. —Late accounts are confused, but the influence of Amir Slier All seems to be pressing 

through Badakhshan on Chitral and through Bajaur on Swat on the one hand and 
on the Kafir races on the other. The Maharajah of Kashmir on the one side and 
the Amir of Kabul on the other seem to endeavour to approach their frontiers at 
the expense of the intervening Bard and other tribes. Jehandar Shah infests the 
Kolab road and would be hailed by the people of Badakhshan as a deliverer 
from the oppressive rule of Mahmud Shah, as. soon as the Kabul troops were to 
withdraw. 




( 87 ) 


HISTOEICAL APPEmX. 


I have endeavoured to collect all I could find written by others regarding the Modern 
History of Dardistan in the following Appendix. The information is, necessarily, scanty, in¬ 
accurate and contradictory, but in our present state of incomplete knowledge of Dardistan, 
every “ scrap” is of value. Besides, information from all sources should be combined and I 
believe that had Mr. Hayward been furnished with my publications on Dardistan and thus 
been enabled to acquire something of the languages and History of that country before 
starting on his expedition, he would not have made certain mistakesj and, perhaps, would not 
have lost his life. 


1.—NOTE ON KYLAS AND ITS INHABITANTS. 

This interesting but rambling account, which is re^published from the Lahore Chronicle, (September 
1866) appears to have been largely compiled from Kashmir sources. The name Kylas’^ is a deliberate 
mistake for Chilas.” 

About 1838 or 1834, when Shahzada Sher Singh, reputed son of Eunjeet Singh, was Governor of 
Cashraeer, he sent a large body of troops and subjected Gilgit with all its dependencies to the Sikh rule.=i= 
No fixed revenue was demanded, but from that time, a yearly nuzzur or present of gold-dust, a few falcons 
and some goats, were brought down by the Gilgittee Chiefs and presented to the Governor and the Sikh 
Court at Cashmeer. A few of the sons of those Cliiefs were retained as hostages and security for the fulfilment 
of their agreement. In the time of Sheik Goolam- Miaood Deen, father of Goolam Mamood Been, both after¬ 
wards Governors of Cashraeer, on the part of the Lahore Government, the Gilgittees disavowed submission 
and demurred to paying the usual yearly nuzzur at Cashraeer. Thereupon a considerable Sikh Force was sent, 
which finally coerced and subjected the Gilgitees, bridging them under somewhat stricter rule than before* 
When Cashmeer with all its dependencies was by treaty ceded by the British Government to the late Maha¬ 
rajah Goolab Singh of Jummoo, Gilgit, with Iskurdhoo, Lehd-ok, MuzzruflFrabad, Eurnah, Ashoorah or 
Astor, &c, &c., were incorporated with Cashraeer as its then component parts, Scc.f The yearly nuzzur or pre¬ 
sents have ever since been punctually and willingly remitted to Cashraeer or Jummoo, while a change of 
hostages (which was not formerly the case) is now freely allowed, either yearly or at the will and pleasure of 
the Gilgittee Chiefs themselves. But it must be here understood that when- the Sikhs originally occupied' 
the country, the then ruler of Gilgit, by name Gourehraan, with all his adherents and family neither then 
or even up to the present time have submitted to the foreign ways and power imposed on their country.f 
He with all his followers-having retreated and held their court, curtailed as it may have been, but still under 
the banner of independence at the Fort of Yaseen, and sometimes at Moozfooge§ (the latter sometimes called 
Upper Chitraal or Bala Bolunah or Upper Chltraal), a few years since the former Fort of Yaseen was taken 
from Gourrehman’s family or successors, (he himself being deceased) who were obliged to retreat further west¬ 
ward to Moozthooge about 25 coss distaut, near the head waters of the Chitraal Kiver or Upper Cliitraal, 
aud Moozthooge Vallies of Derbuud and the Birooghil Pass and divided from the Yaseen Valley by a low range 

' » 

* This is a mistake. 

f Incorrect as far as Gilgit is concerned , tt - ■ i 

+ riie Sikhs were called in by the GdeiJ ^ !er against Gauhar Amaa of xasm in 1841. 

§ Mistuch. 








< 88 ) 


of Hills, ia which stands a small fort called Saphnd Killah, usually now occupied as an outpost by the present 
rulers or Chiefs of Moozthooge, the successors of Gour-reliman. On the other hand, when Maharajah Goolab 
Singh occupied Gilgit in 1847 or M8 or a little after, a Gilgitee Chief of respectable appearance and 
seemingly considerable influence, by name Isah Bahadoor, presented himself at Cashmeer and Juminoo, and 

A 

describing himself as the son of Gonr-rehman proffered his submission and allegiance in person with a number 
of followers ; of course he was well received, and soon by his good services and conduct was taken into such 
favour that with his own followers assisted by the Maharajah's troops under Vizier Jewan Singh, a Meeah or 
Rajpoot, but acting solely or for the most part under the orders of Vizier Zorveroo who, under the Maharajah, 
is the actual Governor of not only Gilgit, but also of Lehdok, Kliusstiwar, &o. He was the chief means 
lately of adding Yaseen to the Maharajah’s dominions ; and now Isah Babador with the title of Rajah, in 
conjunction witli Meeah Jewan Singh, and assisted by a brigade of regular infantry from the Maharajah's 
troops, whose head quarters is usually at Boonzie, carry on the government of the country, &:c. The 
principality and chief of Megzier,* some 50 coss distant from Gilgit in a N. E. direction, on the accession of 
the Maharajah’s power in Gilgit, or a little after, paid their obeisnice and submission. But the Hounzah 
or Khanzuthee Chiefs N. or N. N. W. of Megzier have never as yet formally acknowledged submission to the 
court of Cashmeer or Juminoo. During the time here mentioned and when Goolab Singh occupied the Gilgit 
country. Rajah Gnajeu or Gnajin, Phir (pronounced Fherjf was the chief of Hounzah or the Khanzuthee, should be 
(Kunjuti) principality, and through dread of the Maharajah of Cashmeer as well as finding much better and more 
extensive grounds for pasturage, cultivation, and tillage north of the MoozthaukJ ranges in the Jhinshall and 
Rasscour Valleys of which the Khanzuthees took possession as beforesaid, and thither they have removed the 
most of their property and families, wibliin the few past years. Bat lately through the means and by the advice 
of their neighbours of Megzier, the present Khanzoothee Chief, has sent one of his sons on a friendly mission 
to the Maharajah of Cashmeer since the occupation of Jhinshall and Russcour by the Khanzuthees. Finding 
themselves to have free scope towards the northward of the Kara-Kooruin ranges, they have become the chief 
marauders (as were the Pamir Khirghiz, &c., before) and plunderers of the Yarkand and Lahdak caravans, 
which they usually stop and waylay. For the last 49 or 50 years, there has been a close, and friendly alliance 
kept up by frequent inter-marriages between the Gilgit family of Gour-rehman, and the Hounzah or Klian- 
zuthee Family of Gnjun Fher,§ and again between both of those and the Chiefs of Siri Khull, Thash Kurghan 
and Thagarraoo, which adjoin the Jhinshall and Russcour States on the north. The Siri Khull or Thash 
Klmrghan or Thagarmoo state or principality has its northern boundary adjoining the Kohkhan and Khash- 
ghar territory at Kizilyazt, Rnnkuel, &c., &c., and it is now said that those three Chieftainships have proffered 
their united allegiance to the present Court of Kohkhan, through the meiiris of some Andejanee Khojahs who 
of late have been in power in the Siri Khull State as Prime Ministers or Head advisers to the Chief there. 

Internal feuds and family dissensions amongst the different branches of the ruling family of Bulthee- 
stan or Little Thibet, in and about the lifetime of Ahmed Shah, styled King of Bultheestan and Littla Thibet, 
as also amongst the Galpha families or Bhuddist Rajahs of Ladak, paved the way for inroads and foreign 
interference, which, commencing about 1832 or 1833, after a series of troubles finally resulted in Asiatic policy, 
ip tiie complete subjugation of those two States, with all their dependencies in or about 1840 or 1841» 
the history and particulars of which are already so well known as to require no comment here. 

* This must be a misprint for Nsgyr. 

f Gliasanfur 

J Muzthk. 

§ Ghazvnfar, 






( 89 ) 

But what may be termed the Algiers of the East, the robber fastness and stronghold of Chylass 
(properly and formerly Khylass) on the left bank of the Indus, and about 3 stages down the river from 
Boovigia (Bunji ^?) may deserve a few passing remarks. Chylass as at present existing is a stone fortress con¬ 
siderably strong, said to be built on the old massive foundations of the famous ancient Khylass ; the legends of 
the country speak of this as being once the western boundary and outpost of the Great Khylassian Dominions,* 
which is said to have its high and godlike centre in the Great Bheo Murr or Dheo Maha Khylass Purbuth, 
or great Khylass ranges north of Maun Jholei or the Maunsir aurer lakes; both the Indus and Brahmah- 
poother, or poothrah (Anglice^Berampouter) are said to have their rise here, and running in contrary directions 
east and west inclose within their vast parentheses the once renowned dominions of Indra Vesiha, of which 
the icy and god-like spires of Khylass formed the northern barrier and boundary, the Bay of Bengal and 
Indian Ocean washing its vast southern base. The Cliylass fortress with its hardy garrison and band of 
sturdy warriors has from time immemorial been the dread of the countries around, and in former times, when the 
stronghold is said to have been able to pour forth a body of 10,000 able-bodied men, their depredations 
extended from the gates of Ghoree, Cabool and Ghuznea on the one side to the walls of Cashmeer, Vantipoor 
and Anent Trang on the other. Crossing the rivers by means of derries, pronounced Merries, buffalo mus- 
sucks filled with air, and surrahs, goat skins inflated, their sudden appearance and desperate attacks and raids 
and exploits in the lower Ghetoh Hazara Valley, and even at Attock and Peshawur, are chanted in their 
ballads and memorialized in their legends. But without entering any further here into the particulars of past 
historical times and facts, let it suffice to say that since the time of AUar and Shah Jehan, their power and 
influence has gradually dwindled away, so that at the present time they cannot number more than about 3,500, 
or at most 3,000 able-bodied men, the entire inhabitants or population being at a liberal estimate between six 
or seven thousand souls. 

"When Sheik Golam Mia-ood-deen was governor of Cashmere on the part of Runjeet Singh and the 
Seikh Government, the Cliylassees became very troublesome on the borders of Cashmere, and in one instance 
even came down and plundered and ravaged the country as far as CIreloora, and even committed some de¬ 
predations close down upon Soopur and Baramoola, carrying off a number of the inhabitants—men, women 
and children—whom as usual they sold in the Banda Frontier Bazaars or Slave-markets ofChitrool, Moozthooje, 
Deer, Bajore, or Kooneer, or disposed of them amongst the independant tribes and Khans of Yajistan, Snath, 
Bouere, Panch Kora, &o., places all west of the Indus. This conduct on the part of the Cliylassees impelled 
the Governor not only to seek redress for tlie past, but security against such inroads in future; whether, 
however, from a disinclination to entangle himself in a burthensome and difficult campaign and operations on 
a large scale against the Fort of Chylass, a stronghold he was well aware which could not be reached hy his troops 
without first passing through a wild tract of desolate, unpopulated, and for troops, almost impassable, country,f 
or whether he was misinformed as to the real nature and power of his adversary, the Sheik committed the 
fatal mistake of sending only one Seikh Battalion of Infantry, though strengthened up to a thousand 
Bayonets and about GOO Irregulars as a flying Brigade, to demand satisfaction and coerce the Chylassees* 
This body of about 1,600 men marched to Chardoo, where, after considerable delay and difficulty, they were 
ready to proceed on their further route, with about 30 or 40 days’ provisions iu hand for the whole force. 
Disaster awaited them on all sides. From the time they left Chardoo under two able Seikh leaders, by 

* May be the Bbootan and Northern Himalayah Banges of the present day, from East to West, or from Assam in the East 
to the Indus in the West.—E d. L. C. 

f From Chardoo on the right bank of the Kichengungah to Chylass to the small Chylass outpost and fort of Tekka, 
about a day’s match of the maiu fort of Chylass, no signs of habiiation are visible. 








( 90 ) 


name Bussunfc Singh and Sujahn Singh, they were annoyed day and night by repeated and persever¬ 
ing assaults and attacks by different parties of Chylassees, who, from favorable positions on impassable 
crags on either side of the road, opened such a fire of matchlocks as frequently to obstruct the whole force 
in their line of march, for hours at a time. Nightly they were harassed by bold and desperate attacks, 
sword in hand, by different binds and parties of Chylassees, well accustomed to such band to hand desperate 
conflicts, especially under the shades of night, when, as the Seikhs themselves acknowledged, the hardy 
Chylassees seemed to be quite in their element. 

To add to the misfortunes of the force since it left Chardoo until it reached the small Chylas, 
outpost and Fort of Tekka, these was one incessant downpour of autumn rains j they were without any tents 
or bodily covering, but their Cumlies aud Puttoos, The hardships made the Coolies desert the force in 

numbers. 

After leaving Chardoo. the force reached the Fort of Tekka with the loss of half their Coolies, and 
what was worse, half their provisions, and also leaving behind them some 200 or more of their own men dead 
on the road, killed in the different skirmishes with the enemy. They now found tiiemselves opposed by the 
garrison of Tekka, some 7 or 800 in number. The only existing road then led through the body of the fort^ 
A rumour readied the Chylassees that two other large bodies of Seikh Troops were approaching by the Boonjee 
and Ashowrah or Astor roads, and that the force now confronting them was but the vanguard of a large Seikh 
army on its direct route from Cashmere. This induced them to fall back on their main fort of Cl)ylass, after 
a bold and spirited resistance of two or three days, covering this movement by a desperate night attack. The 
rumour which caused them to retire, was but a well got up ruse of the Seikhs. However, the Seikhs followed 
them, and soon appeared before the walls of Chylass. There, after an ineffectual attack continued for several 
days, assisted by 30 or 40 Zumboorahs or Camel guns, carrying from 3 to 6 ounce balls, and at last both ammuni¬ 
tion and provision of the besiegers threatening to fail, they were obliged to patch up a kind of compromise on 
which they might be enabled to return unmolested to Cashmere ; the Chylassees on their part promising future 
good conduct and a yearly small present of gold-dust to be seat by them to Cashmere. This piece of patch- 
work was with great difficulty effected, for, in fact, the whole of the Chylassees were unwilling to enter into any 
compromise whatever, with the exception of one old man by name Mussoo, and uncle to the then Chief of 
Chylass. Regarding this personage a few words may be said, perhaps, by way of digression, in illustration of 
the character of both the Chylassees and Seikhs in those times. During the attack on the fort, the Chylassees 
were accustomed to make repeated night sallies on their wearied-out aud half-slumbering enemies outside. In 
one of these this old man Mussoo, the leader, was wounded and taken prisoner. His bold and jocular manner 
so won the hearts of the Seikhs, that they not only spared his life, but kept him unfettered and treated him in 
every way according to his rank and position. He soon ingratiated himself so far in their esteem as to be 
somewhat of a pet in the Seikh lines. Every kind of scheme was put down to his charge and he freely and 
boldly acknowledged himself as being the promoter and main-spring of all the opposition to the Seikh power. 
When taunted with treachery he used to snap his fingers and defy his opponents. However, one day he was 
taken to the front where the firing seemed briskest, and there shown to bis friends and relations inside. 
Swords were drawn over him and cocked pistols presented at hia head. 

He was ordered to advise them to that effect, instead of which old Musssoo vociferated away at the 
top of his voice, but in a half jocular way of his own. “ Sons and brothers, fight away—never submit. Take 
steady aim, &c. &c.” That very night he gained possession of a sword by stealth, with which he cut down 
the slumbering sentry and escaped into the fort; and then notwithstanding this last feat, he, in a few days. 


( 91 ) 

aftervvards boldly came alone into the Seikh lines to parley and settle the preliminaries of the Treaty, la 
virtue of it the Seikh force returned to Cashmere, but not as they expected, for they were continually haras¬ 
sed by their supposed new friends and allies, insomuch that they reached Cashmere with even less than 2-3rds 
of the number they left with. As for the Treaty, all its stipulations were totally repudiated on the Troops 
returning to Cashmere. 

The Gliylassee Chiefs referred the Governor of Cashmere to the old Chief Mussoo, whose signature 
or seal was alone attached to the treaty, and he on being applied to, returned a courteously insolent reply to the 
effect that the old blind Kaffir at Lahore (meaning of course Runjeefc Singh who had lost an eye when 
young) required immunity for the Cashmere borders, let him pay for it; and you, ray brother, if you require 
gold dust, come and take it.’’ Thus matters remained till the late Maharajah Goolab Singh was introduced 
into Cashmere by Sir Henry Lawrence in person, and on the part of the British Government, and was installed 
as “Maharajah of Jummoo and Cashmere.” The story goes that Sir Henry, desirous of seeing the Borders 
towards the W. and N. W., visited the Dhuriawah or Valley of the Kishun-gnugah River, and some of his 
followers or private servants on their return seem to have been not very politely treated by some rude Chylas- 
sees, who at the time were sent roaming in quest of looi. On their conduct being complained of, and it 
coming to the ears of Sir Henry, he suggested to the Maharajah, that these rude villagers (as he understood 
them to be) should be taught better manners in future. The Maharajah understood and appreciated the hiutj 
for in ’34 or ’55 the Chylassees becoming more than usually troublesome, he took an opportunity to coerce 
them. An army of 4 to 5,QUO men was despatched, which, as finding it necessary afterwards, he had to 
increase to some 10 or 15,000 men of all arms (of course excepting cavalry) under the command of three 
leaders, Dewan Hurree Chund, Vizier Zoroverao (son of Vizier Eeckputh, killed at the taking of Cashmere) 
and Meean Ettooa. Numerous schemes were had recoui;^e to, to reduce the fortress on this occasion, and 
after a two month’s close siege finding their other efforts of no avail, the besiegers determined to take the 
place by storm. In pursuance of this resolve all preparations being made, and the various parties and divi¬ 
sions told off for each point of attack, the whole army quietly assembled about two hours before daylight. 
The ladders were soon fixed, and up the Dogra Troops clambered with alacrity and will, at 6 or 7 different 
points of the fort, but only to be met in every direction by a galling and murderous fire from within. How¬ 
ever they returned to tbe assault again and again, till in fact the whole army, supports and all, now united atid 
massed under the walls, made a general and simultaneous effort to gain the crest of the parapet. Just at the 
moment when their efforts were seemingly about to be crowned with success, the Chylassees hurled down 
upon them immense beams, ponderous logs of wood, and even rocks and large boulders in such 
quantities as to crush all before them. Hundreds of lives were lost in a few minutes, and heaps of dead, 
mangled and wounded, lay scattered around the walls. The ladders were all smashed and broken, and after four 
or five hours spent in ineffectual attempts to get possession of the fort, the troops were recalled to their 
lines. The baffled besiegers now turned all their attention to deprive the garrison of water. They also took 
counsel as to what could be done by mining so as to blow up some of the bastions of the fort, and 
also to tap and drain off the water of the only reservoir within the fort. For these purposes—1st, the course 
of a small stream of water which flowed into the fort, was diverted, which left the inner reservoir as the 
only supply for the besieged, but this was sufficiently ample for the wants of a garrison for even three or four 
months more. To deprive them of this now became the sole aim of the besiegers, and at the instigation of an 
Adjutant of the Sappers and Miners, by name Sbere Khan, operations were commenced for that purpose, 
assisted by the native iron miners of Krewand Sing nearPaampoor and Islamabad in the Cashmere Valley. 
Not many days bad elapsed when a sudden rush of a large body of water from inside the fort, carrying with it 


( 92 ) 


millers, tools, and implements, announced the success of the operation. It flowed almost for a whole day, which 
was ascertained. It was lioped that the garrison was without water. Still the garrison bravely fought on for 
five or six days, until at last they supplicated the besiegers fora small quantity of water, as tliey said, for their 
wounded and dying comrades. This request was granted, and thirty or forty ghurras handed over, on the promise 
that they would consider about surrendering. They fought on as usual, but on the third day after they received 
the scanty supply of water, they were descried evacuating the fort in four successive bodies. The first or that 
in advance having in its charge all the non-combatants, old men, women and children, with the wounded; the 
second, third and fourth, acted as supports to the first, and to each other at respective distances. Thus with their 
colours flying and drums beating, did the gallant Chylass garrison evacuate their fort, driven from it solely by 
want of water. On the first impulse of the momeut the Maharajah’s troops made a demonstration to follow 
and engage them, but they met their match. It was considered more discreet to allow such determined and 
desperate men to go in peace. So the troops were recalled. On the next day the Chylassee Chiefs came and 
proffered their submission and allegiance to the Maharajah of Cashmere and Jummoo, who, after receiving 
hostages from them (which are now yearly changed at the pleasure of the Chiefs) the Seihk troops returned 
to Cashmere. It was stipulated by the Cashmere Government that the fort should not be repaired as a defensive 
work. With the fresh hostages of each year the annual nuzzur of gold-dust, &c. is now punctually brought 
by tlie Chiefs themselves to Cashmere or to Jummoo, if desired, in September or October. In return, each of 
them with their followers receive after a few days’ stay at the Maharajah’s Court a handsome Khillut of 
Pushineenah shawls, scarfs, turbans, chogahs, &c. &c. according to the rank of each. As a proof of the present 
fealty of the Chylassees, it may be remarked that on the occasion of the late affair of the rebel Rajah, Shere 
Ahmed, the Chylassee Chiefs of their own accord came to Cashmere and offered the services of one or two 
thousand of their brethren and clan to the Maharaj.ah. In the t me of Sheik Golam Maood Been, Governor 
of Cashmere, about 1830 or 1835, the entire Chylassee population was estimated at about 9 to 10,000 souls, 
of which about 4,000 or 4,500 were fit to carry arms. When Goolab Singh took the place, the estimation 
was put down at 7 to 8,000 souls, of whom about 3,000 to 3,500 were then bearing arms. At the lowest 
computation at least 2,200 armed men left tlie fort, while 12 or 1,300 were in arms outside, stopping the 
supnlies from Cashmere, &c. At the present date they are supposed to he reduced about 1,000 in their number 
since that period. The Chylassees possess small patches of land and cultivated plots round the fort, in some 
parts to the distance of 10, 12, and 15 coss j but in no instance did they exceed that or claim any further laud 
till within the few past years. They are now much more settled down to agricultural pursuits than formerly 
when they gained their subsistence chiefly by plunder and marauding. In the hot season they used to live 
mostly out on their farms, hamlets or pleasure villas, and congregate with all their families in winter at the 
fort or near it. No snow falls at Chylass, and the climate is considered mild and salubrious, but snow falls 
within a radius of lO or 12 coss all round. The roads to and from Chylass in every direction are considered 
difficult and bad. The chief seat of tha Dhardborz is the present Dhur, an independent state or principality, 
North of Punch Kora in the Western Euzufzie country, and South East of Chitral. The country inhabited 
by the ancient Dhavdo is supposed to have stretched from the present Ashoorah or Astor to Bajun j North 
of Peshawur ; and the Dhangiers from the present Goorash or Gooreish or Gooreize, andTliilail to Dhan giillu, 
and Dunnah fort and to Dhunnu gate in the lower Patmarah country. Chylass has long been famous for its 
yearly rich produce of gold sand, regan-i-zer, and so are all the Gilgit Rivers, the Noobra and Changthan.” 



C 93 ) 

The following extract from a letter from Captain Ommaney, Deputy Commissioner of 
Hazara, appeared in tli Punjab Government Gazette oi 27th February 1868, “ for general in¬ 
formation” and may be quoted here, in connexion with the preceding accounts of ChiMs. It 
IS followed by a page of words, which, however, are all to be found in Part I and II of my 
Dardistan^ 


8. « There is no correspondence in this Office, about the Chilas country and the information, I here 

record regarding it, is meagre and open to correction. The tradition is that near 100 years ago, the residents 
of Chilas were conquered and converted to the Mahomedan Faith by the ancestor of the present Kahghan 
Syads, Noor Shah, (Ghazie Baba), who, on his way to that country, conquered and took posseshon of the upper 
portion of the Kahghan glen, as it is now held by his descendants, what the religion of the Chilasees was at 
the time of their conversion is not stated, they were termed infidels, probably they were Hindoos ; from the date 
of their conversion up to about 25 years ago, the Kahghan Syads received religious dues (Sbukrana) in the 
shape of certain quantities of gold dust from the Chilasees, but when 25 years ago, the Syads accompanied the 
first Sikh Force in its unsuccessful attack on Chilas, these dues have not been given, though up to the present 
date if a Syad goes and asks for it he gets something as a free gift (Khairat.) A Sikh Force appears twice to 
have entered Chilas, the first time as noted above it had to retire,, on the second it was successful and a small 
annual tribute is paid to the Cashmere Government, consisting of three Tolahs of go-id dust and 100 goats, 
this tribute, however, is only paid by the villages of Chilas, Thuk and Boondar, and their hamlets which do not 
comprise all the territory of Chilas, there is no Police post of any kind in the country and I am told only one 
writer of news lives in Chilas to keep his Government acquainted with wiiat goes on there and in the neigh¬ 
bouring tracts. The people are inoffensive and have never since the advent of the British rule committed any 
offences within our border. Chilas proper may be said to be bounded on the norta by the Indus river, on the 
south by the watershed of the ridge over Looloosur Lake, the distance is nearly three days’ journey from the 
river to this ridge, though Lieutenant Robinson’s map makes it out only five miles, a manifest mistake, on the 
east by the watershed of the same ridge as above Looloosur Lake culminating in the lofty peak of Munga 
Parbut, the Astor boundary inarches with Chilas here, on the west to a point beyond the village of Sazeen where 
the Indus takes a turn to the south-west. The country as seen from the British boundary consists of vast 
mountain spurs which as far as the eye can reach are hare of trees, though covered with grass affoiding good 
pasturage, but must be under snow fora considerable portion of tlie year, no villages can be seen. The inhabi¬ 
tants of Chilas are called generally by three names, Chilasees, Bhootteys, Hurds, they are apparently divided 

into four classes each higher than the other as follows r— 

1. -—“ Sheen ” called also “ Kana ” by Puthans, 

2. —“ Yeshkun.”^ 

3. —“ Kumeen.” 

4. —Doom.” 


The Sheens seem to be the proprietary class and superior in every respectthey claim an Arab origin 
from an ancestor - Bhootta” whose father - Khurrar " came from Cashmere and took possession of Chila3.=f= 
The Yeshkun appear to have aided the Sheens and hold lands, but cannot alienate them by mortgage or sale 
without oonsent of the Sheens. The Kumeen provide the Artleane, the D om ae eleewhere perfor,n all the lower 


From the diyisiou into 4 classes 1 should think it possible that this first class was origiually of tbe Brahmin, or Khnrree caste. 






( 94 ) 

services, such as musicians, &c.; crime appears to be rare, tliere is no such class as prostitute, and fornication, if 
unmarried parties of either sex are the offenders, is punished with stripes. Adultery is punished with death by 
stoning ; in case of a murder, the relation of deceased can kill the murderer, in default of a relation of deceasedr 
the assembly of the tribe confiscate the murderer’s land and property. Women appear to have greater liberty 
and power than amongst the Mahomedan tribes within our border and more in accordance with Mahomedan- 
law; for instance, a widow can marry whom she ch'-ose-s though she is expected to make a suitable match from 
one other own clan, a daughter receives a share in land as well as other property. 

The language seems quite distinct from Pushtoo, Persian, Hindee, or any language that I have heard, 
it is not understood by even the Syads, the neighbours of the Chilasees, though they may be able to distinguish 
a few words. These people appear to be the same who inhabit Durrt'il and Tangeer opposite to Chilas proper 
Trans Indus, and west of Gilgit. What may be termed the regular Jirgah of Chilas did not come into me, they 
represented by petition that they dared not without permission accorded by their own ruler, they, however, 
sent their relations; this was quite sufficient as I never summoned but only intimated a wish to see them. 
I regret that owing to sickness in the station 1 could not detain the men who did come to get more information 
from them, a beginning, however, has been made, and this can be added to and modified as further opportunities 
offer.” 


2 . 

The “ Chronological account of the conquest of Gilgit” is included in that of Dardistan 
on page 81. The following account, quoted from the Lahore Chronicle of February and 

March 1866, contains some interesting anecdotes :— 

“ In the month of July, on a hot and sultry day after a march of 15 miles we entered the Eadgar of 
Astor, and were glad to throw ourselves on the grass and seek the shade of the apricot trees. We were not 
long thus allowed to enjoy our quiet, for a message came that if convenient tlie Thanadar would pay his re¬ 
spects. Now much as we would have preferred repose and meditation, we could not think of refusing a request 
which to the Asiatic is of great consideration and importance : so having adjusted our attire and trimmed our 
minds for the interview we were pleased to give our consent. 

It is now nearly five years since that interview took place : if recollection performs her functions, and 
memory serves true her office, we place that day in the foremost rank of those days which may be considered as 
the happiest of our lives. Here seated on a chair, surrounded on all sides by great chiefs and brilliant soldiers, 
we looked upon a scene far surpassing the utmost stretch of imagination. Here, on our right, was seated the 
Thanadar ; on our left was the favorite son of Guzung Fur, king of Hnnza : further down, on either side, 

were the ambassadors from Nugur and Chitral—below were seen the deputies from Chilas and Boonjie_lower 

down, shining in gold and silver, stood out the traitor Ahmed Klian, noVV chief of Gilgit.* In the background, 
adding lustre to the scene marched the forces of His Highness the Maharajah of Kashmir. Such was the 
spectacle imperfectly told, but perhaps the greatest that Astor had ever seen ; in the distance and far away 
extending on either side crowded villages, old and young, to look upon the great Chiefs who had so long 
fought with valor and success against Golab and Rumbhir Singh. After having shaken hands with one ai>d 
all, and asked questions about the manners, customs, laws, &c. &c. of each country, we asked pnmission to 
Bee some of the celebrated dogs for which the Gora-man or Adam-ferosh (late King of Yasin and Gilgit) used 


f There eeems to be a mbtake iu this name. 






( 95 ) 


to exchange men ; immediately four were profluced. In size, strength, and ferocity they resembled much the 
Pampoor hound, and if they were capable of performing the great feats which were reported of them, viz., 
running game from the tops of mountains to where men were stationed below, we were not surprised that a 
man whose mind dwelt merely on fighting and hunting should have thought a man but a poor exchange for a 
dog. 

Before proceeding further, we trust to be excused for drawing attention to the great Gora-man—or, 
perhaps, more properly styled Adam-ferosh or man-seller. This man had evidently great qualities as a general 
and commander ; he was held in considerable awe by surrounding King'', and in more than one battle his 
spirit and daring courage bad turned the tide of victory against troops who had conquered Sikhs, and who 
helped the English at Delhie, One fine and great army under Poop Singh* had perished in his defiles, and 
many others though they had actually taken Gilgit were afterwards surprised, defeated and slain, Hindoos 
he forced to become Mahomedans, and Mahomedaua he either slew or sold. 

At length after a long reign, a loathsome disease ended a life which, if it had not been for the good of 
his subjects, had certainly proved the theory that capacity and resolution are fit opponents against superiority 
in numbers and tolerably good discipline. 

Perhaps of his many atrocities the death of Poop Singh was the worst. Poop Singh with a picked 
army had sworn not only to conquer the Gora-man, but to raise a tax on the very fruit trees that surrounded 
his palace. Poor man ! he had yet to learn with whom he was fighting. Early one morning his sepoys were 
aroused by stones rolling on the Hill sides. Ere they could assemble in battle airay, volley after volley was 
poured into them; and though they gallantly held out for three successive days, resistance was in vain. 
Hemmed in on all sides they could neither advance nor retire-^ Iriven to desperation, the ground covered with 
dead and dying. Poop Singh unconditionally surrendered. On being taken before the Gora-man, he earnestly 
entreated for his life, and actually clasped the feet of him whom he had vowed to conquer. Alas ! his entreaties 
and supplications were in vain—man who looked upon his own subjects as fit exchanges for dogs, was not 
likely to be moved by the tears and prayers of a Hindoo. T’he stcy says, that no sign of hi.s face indicated 
the workings of his mind—not a word passed his mouth, but an indication of his hand and execution 
took place simultaneously.—Poop Singh’s head rolled at his feet.” 

After having freely conversed on and about different subjects wa were surprised to hear that the 
Mabomedans of Gilgit, Hunza, and Yasin, far from attending to one great law which the founder of the 
sect strictly inculcated, viz, the prohibition of intoxicating liquors—were in the habit of indulging in a kind of 
wine made from the juice of the grape called Mo. On some being produced, it was found useless having 
turned acid from exposure and he.at. We are therefore sorry not to be able to give any account of the same. 

Curiosity prompted us to enquire into the fact of the Hunza people being better dre.Bsed than the 
generality of the Asiatics present. The remark drew general attention to the costume of the king’s son, who 
was splendidly got up, being dressed in a gorgeous brocaded cbfphwit worked with gold and silver. With a smile 
on his face the interpreter told us it was all Zoof, it having been stolen from the kafilas (caravans) that trade 
between the large cities east and north of Hunza. Subsequent information gave us to understand that 
Guzung Fur was a Robin Hood, whose very name was dreaded, and whose people were as much feared as 
small-pox or any other epidemic, Rumour said that the Hunza men aften having robbed a caravan often took 
the stolen articles back for sale to the very places from where the caravans had started, and that they were 
allowed to pass unmolested for fear of incurring the wrath of the whole land. 


Bhup Singh. 







C 96 ) 

On expressing surprise tliat Gilglt, which had so long been a bone of contention between Yassein 
and Kashmir^ should have eventually fallen to Runbhir Sing—we were iiifoimed of the following facts, viz : 

That the legitmate heir having, when young, incurred the displeasure of the Goraman, had been 
disinherited, in consequence of whicli he had been removed from court and had passed his early manhood in 
strict confinement, so rigorous that it might have been termed imprisonment. However, he had evidently 
his friends at court, who watched with eagerness the decay of the old king. No sooner had the breath passed 
from his body, than, upsetting his last decree, which was that his kingdom (Yasin and Gilgit,) should be 
portioned out between his two illegitimate children, they proclaimed tlie legitimate heir sovereign. His brothers, 
seeing that the dominant party were for hereditary rights, quietly and with seeming goodwill tendered their 
submission, at the same time, with the subtlety that only the Asiatic can assume, they formed a plan the 
purport of which was to murder the young monarch. He, though young, would seem not to have been 
backward in the arts and wiles of Asiatic inamiers, for he had already his secret informers about his brothei^s 
person, who brought him intimation of the plot, and advised him to act immediately. Accordingly, with a few 
attached followers, at the dead of night, he entered his brother’s palace, anh, with his own hand, slew him. 
The younger brother hearing a voice, and suspecting that something had gone wrong, sent a servant to see 
what had happened. The servant soon returned, and urged his master to fly, under the guidance of Ahmed 
Khan, who seeing that be could gain more for himself by securing ti»e assistance of llunbhir Sing, determined 
to take refuge at his court atid lead an army against his country. The plan succeeded but too well. Gilgit 
fell—Yasin became tributary, and Ahmed Klian was made chief of Gilgit. Gilgit having fallen, it induced 
the surrounding princes to tender their allegiance, in coufiequeuce of which fluubhir Sing’s influence cau now 
penetrate into the heart of Western Asia. The young king, Mulakaman, is still chief of Y’asiii, and has made 
many attempts to regain his former possessions, but these attempts, for want of vigour in execution, have 
all failed. We did hear that the Chilassies many years back had offered, on condition of his attacking Runbhir 
Sing, to allow him to become their king, but that for the non-assistance of the Hunza men the plot failed. 
How it was that Guzung Fur, generally so fond of war, should have refused his assistance, was for many 
years a very intricate problem. At last we solved it: in an evil hour wheu Gilgit had fallen, he had been 
induced to give hostages for his future good behaviour. 

While talking about Huuza, we think we miglit as well say that it is an exceedingly rich country 
(that is, for a mountainous district) where war and pillage are not carried on through insufficiency of produce to 
support the population, but merely as an exciting pastime to a naturally fine and warlike race of men who, for 
the want of something better to do, occasionally take men and caravans to other places than those for which 
they had originally started. 

During the year 1865, whilst on its road from Yarkund to Leh, the finest and richest kafila which 
had ever been known to leave Yarkand was bodily marched off to Hunza.” 

Many years ago during the early part of the administration of Golab Singh, a certain soldier, Malik 
(Kumadan) had raised himself enemies by the fearless maimer in wiiich he vindicated the right of his troops 
to their monthly pay; his manly spirit and determined bearing were well known and caused apprehensions to 
be held regarding his loyalty; measures secret and sure were taken to apprehend him, but the love of his 
sepoys was proof against the intrigues of court and basiaess of faction ; with their assistance he fled and after 
a toilsome journey reached the boundaries of Ghilas and there seized, and for many years governed that wild 
and intractable country. 



( 97 ) 


The Goraman had not up to that time extended hia doiuiniona towards Gilgit. The death of the 
Rajahs of Gilgit had let loose the bonds of passion which had for many years trammelled his court, his Vizeer 
insisted on marrying the Raimi; the Ranni objected and called to her aid the Goraman to coerce the refractory 
Vizeer; the Goraman sought the assistance of Malik, king of Chilas, thinking that Gilgit would fall sooner 
by being attacked simultaneously from both sides. The assistance was cheerfully given, a certain day was 
reaged upon for the combined attack, but as fate would have it, the spirit of Malik could ill brook the idea of 
viging assi'^tance to his powerful ally ; four days before the appointed time he arrived with his army before 
the walls of Gilgit, and after a long and bloody battle gained the victory ! The fort had fallen, the Gilgitie 
were running away, when a stone from the loose wall struck his horse, causing it to fall j immediately a panic 
seized his troops, the Gilgities took heart, and what before was defeat now proved victory ; in vain Malik 
called on his broken army ; in vain he showed himself to his troops; all was too late, the few followers that 
remained around him could do little beyond covering his retreat; wounded and disheartened, he turned to fly, 
weakened and exhausted, he fell an easy prey. 

The Yizeer of Gilgit determined to put him to death, but could not prevail upon his men to carry 
out his wishes; at last after oftering lavish rewards the Malik’s personal attendants offered to do the deed from 

which others shrank.thus ended the last king of Chilas.Two days later the Goraman arrived and heard 

the sad news; immediately he gave the order to attack; before the Gilgities were well aware of his presence he 
had entered the fort and conquered the country. 

After settling possession, which was that Gilgit should be incorporated with Bassein, and the Ranni 
become his wife, he turned his attention to the death of his former friend and ally, offering large rewards as an 
inducement to fiud out the men who had rid him of so daugerous a neighbour; many who had not partici¬ 
pated in his death were induced to come forward and express pleasure for having by so slight a service secured 
the personal attentions and good-will of the conqueror; in this way many were gathered together, all looking for 
promises and protection which were lavishly given. At last the policy of the king showed itself. "When he 
thought he had secured all those who were likely to have murdered the Malik he gave the order for their execu¬ 
tion, saying, tliathis promises would be better fulfilled in the laud to which he was sending them, and that such 
reprobates were more fit to be the companions of darker regions than the poor company allotted to them on this 
earth. Their execution over, he next with great pomp and splendour buried afresh in a barren and open plain 
the body of the Malik ; no sooner was the body covered with earth and the festivities over than a spring of pure 
water gushed out of the earth directly under the feet of the buried man.” 


3. 

MR. HAYWARD’S EXPEDITION AND ACCOUNT OF THE YASIN MASSACRE. 

CAMP YASIN, 7th March 1870. 

As I ventnre to hope the Indian public regard with somewhat of interest the success of British 
enterprize, and the results of geographical explorations and scientific research in Central Asia, I take the 
opportunity of sending to India a brief resume of the progress of the Pamir expedition up to date ; and what ia 
of far greater importance, a history of the events which have occurred in the countries trans Indus during the 
past twelve years. My present communication having special reference to the aggressions of the Muharajaii 






( 83 ) 


of Kashmir ia the Q-ilgit valley, I proceed to lay before you a relation of the occurrences with which I have 
became acquainted. The countries of Chitral and Yasin have been from time immemorial under the rule of 
the ancestors of the present Chief, Rajah Aman-i-Moolk, while the present Yasin Chief is descended from a 
branch of the same family. Ihey claim descent from Alexander of Macedon, through the Kings of Khorasan. 
It is certain they possess a pedigree of high antiquity, and can boast an uninterrupted succession.* The eldest 
son of the Chitral ruler takes the name of Shah Katore, which title was assumed by the grandfather of the 
present Chief, Aman-i-Moolk. The Chiefs of Yasin have intermarried so frequently with the family of the 
Shah Katore, until apart from a common descent they have become the same in their feelings and prejudices- 
Even Swat can hardly be considered to be more inaccessible to Europeans on account of the bigotry and 
fanaticism of its inhabitants, than the countries of Chitral and Yasin. But there is this difference. While 
the population of Swat owns no allegianee to any ruler and acknowledges solely the spiritual authority of the 
Akhoond, the inhabitants of Chitral and Yasin are as much subject to their respective rulers as any serf in 
Russia, or fellah in Egypt or Turkey. The ablest aud most euergetic of these later Yasin Chiefs would appear 
to have been Rajah Goor Rahamanf Khan, who ruled over the territories of Yasiu and Gilgit from about the 
year 1835 to 1858, a period ever eventful in Indian history. During the reign of this Chief, Goolab Singh, 
the Maharajah of Kashmir, commenced active hostilities against Gilgit, after having conquered Ladakh and 
Baltistan. While, however, Goor Rahman was alive, the Dogras could never obtain any footing in the 
country across the Indus. Dying in 1858, dissensions as to the succession arose amongst his sons; and the 
present Maharajah of Kashmir, who had succeeded Goolab Singh, was enabled to take advantage of the 
disturbed state of the country to intrigue with members of the same family. A large force of Dogras suddenly 
crossed the Indus at Boonji, and succeeded in establishing themselves in the fort of Gilgit, which position 
they have since maintained solely by force of arms. Either in ignorance of the event, or from a dislnclina-. 
tion to interfere, this act of aggression did not call down from the British Government the severe remon¬ 
strance which it so justly merited. In the treaty of 1846, between the British Government and Maharajah Goolab 
Singh it is stated in Article I,—“ The British Government transfers and makes ever for ever in independent 
possession to Maharajah Goolab Singh and the heirs male of his body all the hilly or mountainous country 
with its dependencies situated eastward of the River Indus and westward of the River Ravee, including 
Chumba and excluding Lahoul, being part of the territory ceded to the British Government by the Lahore 
State according to the provisions of Article IV. of the Treaty of Lahore, dated 9th March 1846. And again 
in Article IV .—“ The limits of the territories of Maharajah Goolab Singh shall not at any time be changed 
without the concurrence of the British Government.” It will be seen that by thus crossing the Indus and 
annexing the territory to the westward of the specified boundary, the Maharajah of Kashmir has most 
signally infringed the treaty of 1846 with the British Goveanment. Furthermore, this treaty is being 
persistently infringed by the continued attempts at aggression in the direction of Yarkand and Badakhshan, 
Since the seizure of the fort of Gilgit, the policy pursued by the officials of the Maharajah towards the 
several tribes has been one uniform system of intrigue and treachery. It is a striking anomaly that a court 
so notorious for its parsimony as that of Jummoo should be content to expend large sums of money yearly 
for the purpose of maintaining its position across the Indus. What ulterior motives the Kashmir Darbar 
may entertain will be presently glanced at. 

After the seizure of the Gilgit fort the Dogras lost no time in planning a further advance to Yasiu 
or Hunza. The Yasin territory offered the greater inducement for a raid, from the country being more 


* We have not yet Collected sufficient data to assert this as a fact, 
f Gauhar Aman. 




( 99 ) 

fertile and productive, and the approaeli easier, whereas tl;e small mountainous tract occupied by the Hunza 
tribe is not only most difficult of access but yields no produce which might tempt an invader. No serions 
expedition, however, was undertaken until the year 1863. In the spring of that year the Dogras secretly 
collected a force of some 6,000 men with the iiitention of invading Yasiu. So unexpected was this raid that 
they surprised tlie Chief and his followers, who seeing they had no chance of resisting such overwhelming 
odds, fled with their wives and families to the hill-fort of Madoori, six miles distant from Yasin. The Chief 
escaped to Chitral and the Yasin villagers who had fled for safety to the hills of Madoori, endeavoured to 
come to terms with Hoshara, Saraad Khan, Jowahir Singh, and Ssau Bogdur ,* the petty Kajah of Ponyal, 
and other Dogra leaders. Tney were assured that no harm should befall them if they would evacuate the fort 
and lay down their arms. They did so in the simple faith that no injury, as sworn to on oath, should be done 
them. A part of the Dogras who had gone round the fort then made their appearance amongst the women and 
children. The men were outside the fort and unable to protect their wives and little ones, for whom they 
would doubtless have shed their blood had not treachery beguiled them of their weapons. The Dogras im¬ 
mediately commenced massacring the women and children. They threw the little ones into the air and cut 
theui in two as they fell. It is said the pregnant women, after being killed, were ripped open and their unborn 
babes were hacked to pieces. Some forty wounded women who were not yet dead were dragged to one spot, 
and were there burnt to death by the Dogra sepoys. With the exception of a few wounded men and women 
who ultimately recovered, every man, woraau and child within the fort, and in all, 1,200 to 1,400 of these 
unhappy villagers, were massacred by the foulest treachery and cruelty. After plundering the place, Yasin was 
burnt and all the cattle carried off, together with some 2,000 women and men. Several hundred of the poor 
people died from exposure and starvation before they had crossed the Indusj whilst many of the surviving 
prisoners are still in confinement in Kashmir, thongh of others, and alas the greater part, not a trace can be 
found. Most of the women are still in the zenanas of the Dogra leaders and sepoys. I have visited Madoori, 
the scene of the massacre, and words would be inadequate to describe the touching sight to be witnessed on this 
now solitary and desolate hill side. After the lapse of seven years since the tragedy, I have myself counted 
147 still entire skulls, nearly all those of women and children. The ground is literally white with bleached 
human bones and the remains of not less than 400 human beings are now lying on this hill. The Yasin 
villagers returned to bury their dead after the Dogras had retired, and the skulls and bones now found at 
Madoori are presumably only those of villagers whose whole families perished in the massacre. In one place 
where the slaughter seems to have centred, are the blackened remains of rafters mixed with charred human 
bones. At this spot the wounded women who were yet alive were burnt to death by the Dogra sepoys. I have 
seen and conversed with many orphans in the Yasin territory whose fathers, mothers and brothers al] perished. 
One little girl of eight years of age was brought to me who at the time of the massacre was a babe at the breast, 
and the blow that severed her little arm slew her mother also. Her father perished likewise. Such are the 
atrocities committed by men who are in the service of a feudatory of the Viceroy of India. The Dogras have twice 
attacked Hunza but unsuccessfully, since they have each time been driven back with heavy losses. In the 
autumn of 1866 they invaded the country of Oilail, lying on the right bank of the Indus opposite Uhilas. 
Fortunately the villagers had time to place their families in safety and no women were massacred. Some 120 
of the Dilail peasantry were however seized and immediately hung, the sepoys cutting at them with tulwars as 
they were hanging and still alive. On returning from Dilail to Gilgit the Dogra forces were caught in a heavy 
.snow-storm on the Chonjur Pass, where nearly 150 sepoys perished from the cold. No active aggression has 


* Isa Bahad-ur, 






( lOO ) 


since occurrecl; but the Maharajah of Kashmir meditates further hostilities, since he has pensioned a brother 
of the Yasin Chief, an unscrupulous villain, who has already murdered an uncle, a brother and the whole of 
that brother’s family, and who is now in Gilgit petitioning for troops to take Yasin and rule there on behalf 
of the Dogras.* I have written all this in the hope that the Indian public may be made aware of what our 
feudatory, the Maharajah of Kashmir has perpetrated across the Indus. Apart from the infringement of 
any treaty, and putting all political motives aside, I trust that every Englishman and Englishwoman in 
India will join in demanding justice upon the raurtherers of innocent women and children. It is now seven 
years since this foul massacre occurred, but though long delayed, that redress for the giievous wrongs 
inflicted upon them, which right and justice should not deny the poor Yasin villagers, cannot be far distant. 
The English public must not think that these innocent women were “ niggers ” as they might choose to 
term tliem. They were descended from the ancestors of the true Aryan stock,f and had eyes and tresses of the 
same hue as those of their own wives and children. It is imperative that a Political Resident with full powers 
should be stationed in Kashmir and the Maharajah’s boundary fixed at the Indus, necessitating their giving 
up Gilgit, and then such things cannot be. A remonstrance on the part of the British Government will not 
have the desired effect; indeed, nothing short of active interference and actual supervision for the future will 
beany guarantee that no further aggression and atrocities will occur. The officials of the Court of Jummoo 
make it their special aim to misrepresent the status of fhe Maharajah towards the British Government, re¬ 
presenting tke British as his tributaries, and this version is but too readily believed by the tribes, since the 
strong fact that the Government has never interfered tends to confirm such impression. It is also strikingly 
apparent that these Gilgit officials are actuated by the sole motive of self-interest, and a wish to provoke 
hostilities, in preference to securing that friendly intercourse with the tribes which might be established by 
their acting with greater tact, and a more sincere wish to promote peace and friendship. 

It is, I believe, well known, that Russian agents have already met with favorable reception in 
Kashmir; at least, this fact is known to those who have had opportunities of ascertaining the truth and view¬ 
ing the system of policy pursued by the Court of Jummoo. I may even hint at agents of the Maharajah’s 
who are now in Central Asia, of agents in Tashkend and in Bokhara, all sent secretly by this most loyal 
feudatory of the Viceroy ot India. The late annexation of the district of Kohat to Khokand brings Russian 
influence to within little more than 200 miles of the pass at the head of the Yasin and Gilgit valleys. Tliaj; 
the Maharajah is now intriguing with Russia by tlie route of Gilgit, Yasin, Kolat, Hissar and Bokhara 
cannot be doubted; nor is it less clear that, should the Court of Jummoo be allowed to continue the policy it 
is now pursuing, they will very shortly involve the British Government in what may be serious complications 
in Central Asia. Tliat the Dogras should, however, be permitted to make raids into foreign tenitory, to 
massacre innocent women and children, and commit the greatest atrocities, is a disgrace to a Christian Govern¬ 
ment. The Dogra sepoys now in Gilgit have attained to such a lawless state as to openly declare that should 
they ever succeed in reaching Hunza they will massacre every man, woman and child in the place. His 
Highness the Maharajah gave a medal for the Yasin raid in 1863. On this is inscribed in Persian “ Medat 
for valour atMadoori!” It is worthy of the most careful consideration that five months after the massacre 
of Madoori in 18G3 occurred the raids into British Territory on the Peshawur frontier which led to the 
Umbeyla Campaign. Let the Government interfere and restore Gilgit to its rightful owner, the Chief of 
Yasin,!; and I will guarantee that such an act of justice will create such confidence in the integrity of 

* This refers to Mulk Amau, the eldest son of Uauhar Amau, 

+ This is not certain. 

J He i- not the rightful owner; the descendants of the Gilgit Dynasty, if any are yet alive, would certainly have the be-st claim. 

The Nagyr Dynasty, which was dispossessed by Yasin, were, of course, also usurners. Mr. Hayward’s sympathies were based more on 
IrieudsUip for Mir Vali, tiie younger brother of Mulk Aman, than on accurate knowledge of the history of the country. It will be noticed 
that both the Appendices 1 and 2, seem to maintain that Yasin had a hereditary rigat to Gilgit, which is not the case. 




( 101 ) 


Britisli rale and power, that not only the Chiefs of Yasin and Oliitral, but even the Akhoond of Swat, will 
at once send in their adherence and offer of service to the British Government. On the other hand, if the 
Maharajah is still allowed to aggress, the most bitter feeling of hostility and hatred will be engendered against 
British rule and there will never be a quiet frontier. In the cinse of humanity and justice it is imperative 
for the Government to act strongly and decisively; no half measures will do here. When this loyal 
feudatory of Kashmir was lately paying his respects to the Duke of Edinburgh at the Lahore Durbar 
amidst all the tinsel and glitter that Oriental pomp and splendour conld throw around him, could those 
heaps of human skulls and bones have been there, what a silent tale they would have told of foul 
treachery and bloodshed. Again I must beg you to use your columns as the means of placing before the 
Indian public the above fact and an editorial from your talented pen could not fail, I feel sure, to excite public 
feeling and cause an interest to be taken in the subject. As to my expedition, I may mention that I have 
reached Yasin, and have met with a most favorable reception and friendly assurances from the Chief, Raja 
Meer Wulli Khan. I have explored nearly all the country in the basin of tlie Gilgit and Yasin rivers, and 
have now just returned from the foot of the Darkote Pass, leading over into Wakhan and the basin of 
the Oxus. This pass as well as the Shunder Pass leading over into Chitral, is now closed by the snow, 
and I find it w ll be impossible to get laden animals across until May or June. Once across the pass 
down to the Pamir Steppes, and I am very sanguine of meeting with a favorable reception. In placing 
the above facts before the public I must ask you to be good enough to refraiu from connecting my name 
directly with the statements, unless it is absolutely necessary. I have no wlsli to gain notoriety by show¬ 
ing up the III deeds of the Kashmir Maharajah. But if it is necessary to substantiate the statements by 
publishing the name of your informant (the only Englishman who has ever been able to ascertain the 
facts, for the simple reason that he is the only one who has ever visited Yasin) you have then the fullest 
authority to mention mine. 

I may also state that official reports on the subject have been submit ted to the Supreme Govern¬ 
ment of India as well as the Punjab Governmet>t. 

CAMP^ GILGIT VALLEY, 22ND MARCH 1870. 

Thinking it Was risky staying in Yasin until the passes open I have returned to Gilgit, and most 
fortunately, for I find the Maharajah’s officials here, in order to serve their own purposes, have caused a report 
to be spread that I have been plmdered'x^v Yasin (mark, I have been particularly well treated) and have sent 
off orders to Astor fur the force there to march at once to Gilgit for the purpose of invading Yasm. My 
return here has stopped them and they are now hurrying back, but not before I have ascertained the trutn of the 
movement. Comment on such an act of faithlessness would be uunecessary, and had they invaded Yasin 
while I was there such act would have been fatal to the whole Pamir expedition, since the Yasin people could 
but have connected tlie invasion witti my presence there. 

Ua,j 1870. GEORGE W. HAYWARD.” 


4. 

General Cunningliam, in liis excellent work on Laclak, refers i ncldentally to Dardistan, 
as follows 

Page 37. ‘‘ Of tlie country inhabited by the Dards, my information is scanty but interesting. When 

I was in Kashmir, I found the Vazirs of Gilgit and Nager in attendance upon the Maharajah Gulab Sing, by whose 


( 









( 102 ) ; 

permission they came twice to visit me. As they both spoke Persian and a little Hindoostani, I obtained from 
them tolerably complete vocabularies of the dialects of their own districts,* * * § and a less perfect vocabulary of the 
dialect of Chitral. The words in these vocabularies are correctly written according to the spelling in the Persian 
character, which all the Dardsmake use of in writing their own language, of which there are three distinct 

dialects,—the Shina, the Khajunah, and the Arniya. 

The Shina dialect is spoken by the people of Astor, Gilgit, Chilas, Darel, Kohli, and Palas. 

The Khajunah dialect is spoken by the people of Hunza and Nager. 

The Arniya is spokon in Yasanf and Chitral. 

These dialects have little in common with each other, and are widely different from those of the sur¬ 
rounding peop le. 

.(4 sf or is situated on the left bank of the Indus, below Makpon-i-Shang-Kong. It has an area of about 
1,600 square miles. Its chief claims descent from Ali Sher of Balti, and takes the title of Makpon. 

Gilgil\ is situated on the right bank of the Indus, along the lower course of the Gilgit river, It is 
about ICO miles long from north to south, with a mean breadth of twenty-six miles. Its area is therefore about 
2,500 square miles. The chief takes the title of Trakhna, from an ancestor. 

The districts of Chelas, Darel, Kohli, and Palas, lies along both banks of the Indus below Gilgit 
and Astor. 

Hunza-Nager is a small tract of country on the upper course of a large feeder of the Gilgit river. It 
is named from two towns situated close to each other, on opposite banks of the river. The two districts have an 
area of 1,672 square milas. The chief of Hunza is called Girkhis, and the chief of Nager is called M%alato. 
The former name is no doubt the same as the Kirghis, who inhabit the steppes of Pamer to the north of Hunza- 
Nager bey ond the Karakoram. I presume that this district was formerly inhabited by Ibe Dards, and that they 
were displaced by the Kirghis nomads. The chief, of Shigars who take the Khajuuak title of Tham, must also 
be Kirghis. 


Yasan is a large district on the upper course of the Gilgit river. It is seventy miles long from south¬ 
east to north-west, with a mean breadth of sixty miles. Its area is therefore about 4,200 square miles. The 
chief places are Yasau and Chatorkun. The chief takes the title of Bakhto, which is the name of his tribe. 


When Mahmud Ghaznavi invaded India in A.D. 1030, the people of Gilgit, Astor and Chelas were 
Turks, who spoke the Turki language.§ These Turks were of Bhatewari tribe, and their king took the title 
of Bhata Shah, or king of the Bhaia tribe. I presume that these are the same as the Bakhto of the present 
day ; but their language has become mixed with that of all the surrounding people, and no longer hears any 
affinity to Turki, 


Chitral is a large district on the upper course of the Kunar river. The king takes the title of Shah 
Kator, which has been held for nearly 2,000 years, and the story of their descent from Alexander may be traced 
to the fact that they were the successors of the Indo-Grecian kings in the Kabul valley.” 


far indeed fiom being coraplele-thcre beirg only 253 Shind words. 176 woids in Khajaua 


* The Vocabularies are very ^ _^_ ____ ^ uuiua 

and 83 m Arniya. The above numbers include also the various'^ forms cf one and the sarae""worl Nearlv half of these words 
are correct, but m consequence of General Cunningham’s informants probably not understanding many of his 'questions most of the 
words are wrong ana being besiaes, copied from the Persian cnaracters, they contain mistakes that would naturally arise from any 
hasiy placing ot the “dots” that accompany several of the letters of that alphabet. at wouta naturally arise trom any 


in that Untry? in Yasin speak the same language as the Nagyris, and Gilgiti is also understood 

X In Tibetan Gyil-gyiil, 

§ Keinaud’s Fragments Arabes, &e. p. 117. 





( 103 ) 

5 . 


The following extracts from the 2nd volume ofVigne’s admirable, but ill-arranged, 
“ Travels in Kashmir,” directly or indirectly refer to Dard History :— 

Page 184. “ Dherabund, on the Indus, may be reached in two or three days from Mazuffurabad. It 
was in its neighbourhood that Sher Singh defeated the pretended Sigud Ahmed, (1827,) who had raised and 
headed a religious war against the Sikhs. I have seen it only in thp distance from Torbela; about eighteen miles 
lower down. Dr. Henderson went from Mizufurabad towards Dherabund; hs hud gone in advance of Baron 
Hugel and myself from Kashmir, and sent us a note to inform us of two ancient buildings ha had seen on the 
way. The messenger was to be recompensed by some medicine for a sick child that he carried in his arms, for 
which there were also instructions in the note. 

Page 250. The Bultis, or natives of Little Tibet say, that the country is divided into several Tibets, 
and that Ladak, Iskardo, Khopalu, Purik, Nagyr, Gilghit and Astor, &c., are distinct Tibets. 

Page 253. Shamrad, or Shah Murad Khan, (of the Little Tibet Dynasty) Was succeeded by Kafir 
Khan, who was followed by Sultan Murad, who re-took Ladak (it having been previously taken by All Sher 
Khan, and lost by his son), and made himself master of Gilghit, Nagyr, Hunzeh, and ChitrM. He is said to 
have built the bridge near the Killah of ChitrM. 

Page 254. AH Sher Khan (the lion of All) father of Ahmed Shah, the present Gylfo, (Vigne saw him 
in 1835) signalized himself by taking the castle of Sbighur, and making prisoners of an invading army from 
Ladak. 

Page 255. The territories of Ahmed Shah are extended from Chorbut to Husara inclusive. Chitral, 
the country of Shah Kator, has long been indepeudeut of Little Tibet, and the Rajahs of Gilghit, Nagyr, and 
Hunzeh by no means owned him as their superior. 

Page 284. I have it on the authority of Sir John M’Neill, that Russian saudagurs, used formerly to 
arrive at Kashmir, after passing up the Valley of Oxus, whence they must either have crossed the Plain of Pamir 
and joined the regular road* vld Yarkuud and Ladak, or that by the Muztak and Iskardo, or have crossed the 
Mustoj pass, from Issar, and arrived at Kashmir wid Chitral, Gilghit, Husara, and Gurys; which latter is 
by far the most probable, as it is the nearest road for them”. 

Page 288. Not far from the foot of the (Sbigar) glacier [in Little Tibet) is the opening of a defile, and 
a guard and watchtower; and on the summit of the defile is another glacier, over which, with two or three days’ 
scrambling, and being fastened together by ropes, there is a way to the valley of Nagyr, once tributary to Ahmed 
Shah, but now independent, and containing upwards of twenty castles. It is divided from the district of Hunzeh 
by a small but deep stream—not, however, sufficiently so to prevent a constant feud between the two provinces. 

I was meditating an excursion over the Muztak to the latter place, in order to pass thence to Pamir, 
and perhaps to Kokan; but Ahmed Shah told me it was impossible, as be could not depend upon the friend¬ 
ship of the people of Hunzeh; and iu the midst of ray uncertiinty, an envoy from tne latter place most 
unexpectedly made his appearance, with overtures (so I was informed) connected with the mutual gift of 
protection to travellers entering either Hunzeh or Little Tibet, from Budukshan, Yarkuud, or Kokan. Want 

of time prevented me from making use of the friendly protection which he offered me. 

Nagyr is celebrated for its gold-washing, and its Rajah is said to be in possession of a very large 
piece of native gold, found near the edge of the boundary glacier, already alluded to.f The women are famous 

* Vide Lienfceuant Wood's map of Budakhsban. 
t My Sazini confirms this. 







( 104 ) 

for their beauty, and Nasim Klian used to assure me, that tlieir complexions were so fair, delicate, and 
transparent, that when they drank, the water was perceivable in their throats. 

Gilghit, on the south, is two or three days’ distant ; and on the north it occupies eight days, with 
Kulis, to reach the plains of Pamlr,«—from which, I believe, either Budukshan or Yarkund are attainable, 
the former in about ten days, and the latter, via Sir i-Kol (head of the hill), in less time. But I must not 
trespass upon the province of so scientific and enterprising a traveller as Lieutenant Wood.* * * § 

Page 298. In the evening I joined the conclave in Jubar Khan’s apartment, and found there some 
Durds, or natives of Chulas, arrived, upon what errand I am ignorant, but it was probably to see why Ahmed 
Shah had sent his son, and a large force, to escort aPcringhi through the country. They were savage-looking 
fellows, wearing the blue striped turban of the Afghans. I questioned them for some time, by means of an inter¬ 
preter, (for they spoke the Dangri language,) and they told me, that, through fear and distrust, I should not be 
allowed to visit their country; and they gave me most exaggerated accounts of the distances and dangers of 
the paths along the banks of the Indus. In particular, they described one as being about twenty miles in 
length, and requiring the continued use of hands ani feet. Tne Bultis, however, gave me a good word with 
them, and their distrust seemed gradually to disappear. 

I have added a small vocabulary of the Dangri language, which is, 1 believe, a dialect of the Poshtun,f 
or language of Afghanistan, and is spoken in or near to the river at Husara, Giighit, Ghor, Chulas, Hurai, 
Duryl, Thungeh, KhoH-Palus, Juri, Baring!, Myhi, Taki, Gyni, &o. Of the,last five districts I do not know 
the situation, excepting that I believe them to be near the river. Dangri is a Persian name. The natives call 
it Shina, and those who speak it a Shinaghi. 

The ideas of the ignorant mountaineers from Chulas were still teeming with superstition, and I found 
that they had ex'rlordinary notions of our powers of enchantment—that because I was an Englishman, 1 
must needs be a sorcerer—that I could enact Prometheus, and make warriors of paper, who would afterwards 
live, and conquer any country for me; and that I had always large serpents at command, who would enable 
me to pass a river, by iutertwitiiug, and then stretching themselves together across it, so as to form a bridge. 

The inhabitants of petty and lawless states between Husara and the banks of the Indus, are of the 
SutuMusalmm persuasion; they acknowledge no rule but that of their mulabs, and no law, but that of 
their own wills. In tlieir broils they grasp their iron wrist-riugs in their clenched fingers, and use them 
like a cestus; which they may have learned originally from the Greeks. 

Their countries have been brought into existence by the streams that tumble from the mountains, as, 
in the East, a petty colonization will be consequent upon any material increase of soil. But from one state to 
another, their roads are exceedingly bad and rocky; horses cannot go alongside the river, between Iskardo and 
Gilghit, and, from all I could learn, it would be difficult to take them along either bank of the river, from 
Husara or Gilghit downwards, although I am not sure that it is actually impossible. J 

Travelling pedlers visit these regions, by ascending the course of the river from Peshawur, and supply 
them with coarse cotton-cloths, and raw iron, which none but the inhabitants of Kholi, so I was informed, are 
able to manufacture.§ Chulas and Kholi-Palus seem to be the most powerful states on the eastern bank ; and 

* Vide Wood’s “ Journey to the Oxus, &c.” 

t This is a mistake. 

J It is possible. 

§ One of my Card retainers confirmed this. 


♦ 


I 




( 105 ) 


ou tlie western, Duryl is the most important community. Husai'a* * * § is, strictly speaking, in the Dardu country, 
but as it has usually belonged to Ahmed Shah, it is always specified by its name. Dardu, whefn spoken of, 
consists of five or six of the numerous wild states that border on the Indus, from Husara downwards : Chulas, 
Tor, Jelkot, Palus, and Kholi. The major axis of the valley of Kashmir would, if continued to the north-west, 
cut directly through the midst of it. 

Dardu is called Yaghistan, or a country of rebels or natives, without rule, by the Gilghitis ; and the 
people of Dardu, when speaking of the inhabitants of Bultistan, or Little Tibet, call them Pulal.f Kashmir 
they call Kashir, and the people Kashiru. 

I have already mentioned my reasons for believing that the modern word Husara is a derivation from 
Abhisares.J The valley is a way up into the interior,” from the great valley of the Indus. 

I followed the course of the large and turbulent river of Husara, attended by Achmet Ali, and a 
numerous guard, which 1 believe to have been necessary, as the plunderers from Chulas often make 
their appearance in large numbers, and sweep the whole valley, compelling the villagers to take refuge 
in the Kajah’s castle. The inhabitants adopt a Very ingenious plan of detecting the silent ''approach of 
marauders at night. The path lies amongst rocks, through which it is very often necessary to pass, and a 
trap is set, by balancing a stepping-stone so nicely that it falls beneath the weight of a man, and thus 
makes a noise, to attract the notice of the watchman.§ 

Page 304. I had despatched my faithful munshi, Ali Mohumed, and a Hindustani servant, who had 
been a sepaiii in the Company's serviee, to Gilghit, to intimate to the Kajah my wish to visit his country, and 
request his permission to do so. They followed down the course of the Indus from Iskardo, and described the 
paths as very difficult and dangerous in many places. 

Page 306. The Kajah of Gilghit received my servants, and the present I sent by them, with great 
civility, but said that his country was a poor one, and could iiotbe worth seeing, and was apparently much divided 
between his suspicions of Ahmed Shah, his wish to see an Englishman, and his fear of my coming as a spy. 
But, from all that I could collect, I believe he would have allowed me to cross the river into his territories, 
had I been attended only by my servants; but he heard that I was descending the Husara valley with 
a large guard, and, consequently, became alarmed, and suddenly gave orders for burning the bridge over the 
Indus, that led directly from the plains of Bonj, to the frontier village of Gilghit |1 This, of course, stopped 
meat once; and, as the snowy season was approaching, it would have been ofnouseto attempt explanation, 
which could only have been carried on by shooting arrows with notes fastened to them, across the Indus. 
I therefore proceeded on my return to Kashmir, by ascending, for several days, the narrow, picturesque, and 
fertile valley of Husara, of which the southern end, in consequence of the maranders from Dardu, and 
the vicinity of the more formidable Sikhs, has been allowed to remain uncultivated. 

Page 307. Gilgliit is so called only by the Kashmirians ; its real name is said to be Gilid. I saw 
it, as already remirked, from Aclio, and it was described to me as in no respect diflfering from auy part of 
Little Tibet,—the mountains being barren, the plains sandy, and irrigated in different places. From the 
castle or residence of the Rajah, the valley seemed to be but three or four miles in length, and then after- 

* Astor or “ Hasura ” Is here referred to. 

■f Pal61e, 

J Vide supra. 

§ Vide Kote on page 59. 

II I believe the Indus was never spanned in this place. Vigne was evidently misled on this point by his informants. 


) 





( 106 .) 


wards turned to the right or northward; a description which agrees with directions pointed out to me from 
Acho. The river, after being joined by the Nagyr river, runs down the valley to its confluence with the 
Indus. 

The Rajah, Tyhir Shah, came originally from Nagyr, besieged and took prisoner the former ruler, 
and put him to death, as I was told, by the consent of his own objects ; and Ahmed Shah informed me that 
seven successive Rajahs had been deposed in a similar manner. 

The Gilghitis, as also the Siah Posh Kaffirs, are great wine-bibbers. They make their own wine, 
and place it in large earthen jars, which are then buried for a time ; but they do not understand the clarifying 
process. Some that I tasted was very palatable, but looked more like mutton brotij than wine. When a 

man dies, his friends eat raisins over his grave, but abstain from drinking wine tjpon sucli an occasion. My 

mniishi told me tl)af some people from Kholi-Palus, whom he met in Gilghit, reproached him, for my 

having been, as they said, the cause of so many of their countrymen being killed in the affair at Deotsuh. 

The Rajah’s authority is acknowledged for two days’ march northward from Gilghit, as far as the 
little state of Poniah or Punir. Beyoned that again is Yessen, and it is said that tlie power of Yessen, or of 
Gilghit, preponderates, according to the friendship of the inhabibaius of Poniah. The Gilghitis know the 
country of Yessen by the name of Uzir, reminding me of tiie Buzir of Arrian. The rule of the Yessen Rajah 
is extended to the banks of the Indus. I have already remarked that the word is also the fairest approach 
that I know of, to the name Assacenes, of Alexander’s historions. 

Page 309. Jubar Khan, Rajah of Astor, solemnly assured me that he had seen some antiquities exist¬ 
ing in Yassen ; but I should fear that his account is too curious to be true. After informing me of the existence 
of a large circle of stones, ha added that he saw a rectangular mass of rock, about eighteen feet by twelve in 
thickness, and hollowed out on the top.* Near it, he said, was a stone ball, five or six feet in diameter, and 
not far off were two stone pillars, about five feet high, standing a few yards apart. The surface of the 
ground near them was quite flit, and containing no vestige of a rain. The natives, he said, believed 
the first to have been a manger for Alexander’s horses; the pillars were the picketing-posts, and with the ball 
lie played the Chaughan. [Pi)lo] There is a pass called Mustodj or Mustnch, which joins the valley of Wakan,t 
I suppose that the name may be extended to the mountains bounding Chitral on the eastward, as I was told 
that after crossing the Mustnch pass, the traveller descends with a stream for several days until he reaches 
Chitral, the country of Shah Kutor, called also, Tchitchal, by the Gilghitis; Little Kasbghar, by the 
Patans; and Belut by the Chinese; whence also the mountains on the eastward, just alluded to, are called 
Belut Tag or Tak.J Shah Kutor was a soldier of fortune, who made himself master of the country, hav¬ 
ing deposed his master, the rightful Rajah, whose grandson had taken refuge with Ahmed Shah, and lived 
at Shigluir. I found him a very intelligent man, and well acquainted with the geography and animals of the 
country. I collected from him a small vocabulary of the Chitrali language, which is called Pureh, and those who 
speak it are called Pariali.§ The latter call the Bultis, Bulon Zik, He was particularly expert at training 
hawks, and he and his son pursued the sport with great avidity. 

Chitral is a long valley lying nearly north and south. The Rajah’s residence is at the upper end of 
it. The bridge opposite to it was built by one of the Rajahs of Little Tibet. There is a village in Chitral 
called Calcutta, a name probably brought there by some Hindu. 

* My Saziiii confirms this. There is a natural stone gate on the road from Grakvltsh to Yasin called the “ Hopor somo ” == the 
Hdper ceiline:. 

t Vide Lieutenant Wood’s map of Badakhshan. 

X Tak is a mountain : Muz Tak signifies the mountain of ice or snow. 

I “ Arnyia” in my Dardu Yocabi^lary is the name for the language of Chitral. 




( 107 ) 


Iskardo, Kaskmir, and Chitral. are each attainable in ten or twelve days by porters, on foot by 
Gilsihit. The river of Chitral is the river of Kutiur, that joins the Kabul river near Jellalabad. A 
path from Chitral crosses the Lauri pass, at the south-eastern extremity of the valley, and descends upon 

that of Dhir. 

Part of the eastern frontier of Kadriatan bounds the western side of the Chitral valley. Jehan 
Dad Shah told me that the Kafirs fight witt< bows and arrows, the latter having no feather,—the bows 
Deing made of almond-wood; but that matchlocks are becomieg more common; and that at a certain time 
in the summer they suspend their chupaos, or forays, and discend into the valley, and contend in 
different games with the Chitralis.’^ 

A FiiW ANECDOl’ES ABOUT GAUHAR AM AN. 

Gauhar Aman, the former ruler of Yasin, was a Sunni, and thought it to be matter of both lucre 
and faith to- sell his Shiah subjects into slavery, as it appeared to lum to be the easiest means of realising a 
large revenue. He is supposed to have snld his nurse into Badakhshaa; and, when remonstrated with 
for having sold her who had suckled him, he is said to have pointed to a cow and said : Tliis cow 

continues to give me milk and I would have no hesitation in selling her; how much more, then, one whose 
time has been so long ovor?” And, again, when a Mohamm.i lan Saint, a great Maulvi, remonstrated 
with him for selling him into slavery, he said, “ We have no hesitation in selling the Koran, the word of 
God; how much less shall we hesitate to sell the expounder of the word of God ?” He is even said to 
have once dipped his bread in the blood of a victim, an unfortunate Daieli, who had fled at his approach, but who 
hid been pursued and captured by him. He is not the only Dard who used to sell men for dogs. A short 
time before I was at Gilgit, (once a populous place, now reduced to about 200 houses) three men were selling 
for a pony, two for a large piece of cloth (patiu), and one for a good bunting dog. Note on page 95 by 
G- W. Leitner. 

On page 79 the statement of Aman-ul-Mnlk’s daughter being married to Jehandar Shah should 
be corrected in accordance with the remark on page 86. 

DR. LEITNER’S FORTHCOMING PUBLICATIONS. 

The following Parts, all of which are ready in Manuscript, will be illustrated, 
wherever practicable and suitable, with maps and drawings :— 

Next Part ( Part IV. Vol. I.) will contain > 

1. A BRIEF ACCOUiST OF DR. LEITNER’S ADVENTURES on a tour in 

1866 through Zanskar, Ladak, Little Tibet, Kashmir, Gilgit, &c. 

2. A FULL ACCOUNT OF MR. HAYWARD’S DEATH (compiled from various 

non-official sources), and the precise extent and value of his explorations and 

statements in 1870. 

3. THE RACE AND LANGUAGE OF KANDIa OR KILIA (discovered by 

Dr. Leitner in 1872), The district lies between Swat and the Indus, 






4. Purtlier details reg*ardlng the Manners, Legends, &c. of Ciiilas and other Shm 

Countries. 

Vol. 11. with contain ;— 

5. THE “TRAVELLERS’ VADE MECUM ” IN THE FOLLOWING SHIN 

DIALECTS—GILGITI, ASTORI, GURAIZI, CHILASI, KANDIA OR 
KILIA—ALSO IN KASHMIRI. 

6. ROUTES THROUGH THE HINDUKUSH (from Srinagar, Leh, Peshawar, 

Kabul, and Abbottabad to Badakhshan through Kandia, Chilas, Dareyl, 
Tangir, Hodur, Dir, Chitral, Kabristan, Bajaur, Swat, Petsh, Daranur and 
Lugliman, &c. &c,) with the names of the chiefs and of places of interest,, refer¬ 
ences to local traditions, &c. &c. 

Vol 111.—' 

7. A COMPARATIVE VOCABULARY AND GRAMMAR OF THE LAN¬ 

GUAGES OF THE HINDUKUSH WITH KASHMIRI, (eleven 
languages—which have been either discovered or investigated for the first time 
by Dr. Leitner.) 

Vol IV.-i 

8. AN ACCOUNT OF THE COUNTRIES AND INHABITANTS OF 

LUGHMAN, DARANUR, PETSH, CHITRAL, BAJAUR, AND THE 
VARIOUS PARTS OP KAFIRISTAN—with Dialogues, Songs, &c., in 
several of the Languages. 

9. A Sketch of a secret trade dialect and of the argots on the Panjab Frontier. 

Vol V— 

10. THE INSCRIPTIONS, SONGS AND LITERATURE OF KASHMIR’ 
(text and translation.) 

Each part will be independent of the other and will cost from Rs- 5 to Rs. 15 each. 
Subscribers sending in their names to Dr. Leitner before the close of the year for any 
of the above works, will be entitled to a reduction of 20 per cent, on the published price. 
Dr. Leitner does not bind himself as to the order or time in which the above publications will 
be issued. 

J)R. LEITNER’S PAST PUBLICATIONS. 

The following of Dr. Leitner’s published works can be obtained either at the Office 
of the “ Indian Public Opinion ” Lahore, or at Messrs. Tiubner, Publishers, 60 Paternoster 
Row, E.C., London. 

Introduction to a Philosophical Grammar of Arabic (being an attempt to discover 
a few simple principles in Arabic Grammar), by Dr, G. W. Leitner (in English), price, exclusive 
of postage, Re. 1. . , . 




( 109 ) 

II. —Dr. Leitner’s Arabic Grammar in Urdu, price 10 annas. 

III. —The same in Arabic, price 12 annas (in course of publication). 

IV. —The Theory and Practice of Education; with special reference to Education in 
India, price Ke. 1. 

V. —The Races of Turkey, price Re. 1, (a treatise in connexion with Muhammadan 
Education). 

VI. —Sinin-ul-Islara, being a Sketch of the History and Literature of Muham¬ 
madanism and their place in Universal History, for the use ot Maulvis and European Students of 
Urdu. Part I, (136 pages) contains the early History of Arabia to the year 1259 A. D., 
price Rs. 1-4 (without postage). Part II will be published in the course of 1873. 

VII. —Dardistan, Part 1. A comparative Vocabulary and Grammar of the Dardu 
languages (Arnyia, Khajund, Kaldsha and two dialects of Shina), price Rs. 4, (exclusive of 
postage.) 

VIII. —Dardistan, Part II. A Vocabulary (Linguistic, Geographical and Ethno¬ 
graphical) and Dialogues in the Shina dialects (Gilgiti, Astori and Chilasi) with copious notes, 
price Rs. 7 (exclusive of postage.) 

IX. —Dardistan, Part III (just published) containing the Legends, Riddles, Proverbs, 
Tables, Customs, Songs, Religion, Government and Divisions of the Shina Races and the 
History of the Encroachments of Kashmir on Dardistan. Price Rs. 9. 

Dr. Leitner’s smaller pamphlets, such as his Discovery of Graeco-buddhistic 
Sculptures at Takhti-i-Bahai”—“ the Simla Dialect.” “ Adventures of a Siah Posh Kafir 
and his wanderings with Amir Shere Ali.” “ Scheme for the establishment of an University 
in the Panjab,” &c. &e. are now out of print " 





t 




I 



^ai^RMif 

’■ ■ * r ' ^';f^ a:-'. ,;: ■; 

' >.»v/ '.'' ■^* *'A* 


' ♦ 






; .r 

f ‘ t .'.^ • , 2 

-.y>r;4 



>' A 

K . * i' 

i • 

vV . . '.i 

y ‘ • • i 

*'/■■.■ 

fcL'j A 


.’■’A'- 

. ^ & 

'. # ,« • 

* • « 

^?a' 

or '* ' *1. 


» 

V-.: : 

•f. • ' • 





ly " ‘ 


- ’.y.* 

■ y>if* 

: ^i^-. r'^ 


• w 


# 

-r.‘::^f v;*',: '..^ 



WS?' 



SS ' *' ‘ '■' '* ' 





C'; ■,,•■> ■ ijLiifk. •'’ v . . , - < ■;^>. A,t'' ■ , ' ..>•,?• .l;v* 

■:■ A. :.^.v:-'.. ' . ■': 

'■HwnHB' 






‘;TA 

ii . V !-s. * 

v- ;■ 

* *: - ' 

‘ *.' > • * 'A A 

I mm ^ * e '■* . 



^.•. 'l®■.•,?^!,'^■ v7 ■■ 



> * 


^;:' ,', . 'V'a .V 'i 

* '. * • / *' ' ' ' IV ♦ ^ 

' '•■• ■■'?■■ •-’■" «. "■■ '■>.'■ 'f-v- 

•■■_ ■•-••. v^’.. ■ -■ '':.,^*’' 


j; 


4- I 





> 


(y • V 


>7 




. •■ ^■■%^^- ' ■ 
;. . .-v. ( 


/k 


■}.' 


Ay. 



■sfe."' 




f''..\V'r'o';* •/. ; . -, . -jfcw. 

■ - y/.- ' .. . • Aj* rf;-j:*.S!2.' 

?HB!ra:vv 


‘-k’^ 

•k 1- , . ^■*^‘' 

... .:<:. 



.■ * - -v ■'. I 

Vp* ' 

I ■* 4^' ^ **^ ' ' ^ * 

^1' .-^-i 

Ljj'n-'^':.: ,' ■' 


j, 


<r 


r‘ .W^:W-‘:^ 

;yv :.■■" -Csjll 



> 


y/-Ti ' V •>^ . r\ *u 

1^=4;... -?®%ivW'''-i. '^ '■■ SMll^.;- 

1:. ;, , =i,; 

^ V'.'Ar 

.. ■' 1 • '4. .«• 



. .k-— V -n'*, 

* .* • , A. • ,y ,;a^. , ' - ’Tk 

'’■“ ^:-3^''.^ • v-A'- •. 

‘/.i'.t i i/.lVZSSi ., ;*”’, ’^’ 


*r‘. 

















V* 

$ 

t. <.»■ -« <. 

" l iTBi- .'/J^^/*’ '• ' -r ’ ' 



ic^rik f4r.'r. ,, 

i\r ■' ,»4 * ' "*- . 

' , i.-: r" •■ ^ N - *: ; 


. ;c 


. ** •. . 


' »/* 


■/^ I ^ 




•»' 


-*,*■ ■- rs 

^r \ ““ 

K •k * 



Si" •’■^' 

IV*i . , 




• • ■ . -4 - 

^ . 

• "'-'W 

. } 


5i, 'V''.- •'"■■--• . 







k' 



m ~ ■ •■■ fi'l 

ff’. ■ \ ■ ■•*•?>:■ 


• . T V .^.* * 





d '' 




■K 


'- i . 


•- v'. 




. ’./v 


SS"''" 


vJ 


^ •! 






^ #4 4* <■ 



r* - . 







vr 









‘•Uf 


J. 


■;.i’ 






r/ ■ v-* ..' • ^ 

'•- ‘'* ■ 


. j 




Sif'yfikj#. 


. >» 








'4 







.oV\\'' ,s-.^ ■’"°,o'^\ 

^ 0 <1^ ^ 
^ V 


• - mt/%^ o _ 

!*^ ■%"<?> ^ ^ . 

/ 

ry v'^ 'p ■ ■» 

.\ ■' >?. = 

«s 


V ^ 

O* <\V </>* ^ 

^ 4^ *» '*Wim'ii^ *" V 

^ ’ .<:p ^ 

" • *’ 4'' c» “ '■ » '^<3 

J'* --kssw"' »V^% 

,° <?.. 


V 

.y. 

? \ ■ 4*" % •. 

"‘•SJ""'/' cO-'.V'-- 

- 4 '^oo- » 

'. -ft- ^ 









<• ■'0,1. 

; '^o o'- 

. ^ •^*. ''^y ft A O ^ ^ 

.' v<'.^ *% ' ’ “ ” ’/ ♦ i ■;'.%.. 

■' «' 5 ' :^A% “SUB: % 

«, «> V' _ 

,. - . ^ . _ . . . A 

o»^ V • 

K, 







% / ^ 

'^o 0^ ; ^ : 





''•’ r ''> •’ N " o'?" ^ ^ " 0 ;^ 'V V^ 

a-' “ 

'^^4' “ 

•d 



\0 C> •/■ "* < -T^i 

vO O ^ o A rf/ y 

_ o ^ ^jA^^-'h.'" ^/> a’^ " 

<A*^ o 



-<<* -5 

aV </^. 

>• A 


ft A ^ ^ ^ a‘ 1^ ^ x^J^ft 0 O;^ h 

’ ^ ^ ‘ ‘ ’" v<s^.> * - “ ’/V .. -o; 


^ y „■ , -k .A O, '' 

^ cO^'-A 

•y ^ tt _ff«^ O 

, - 4^/. ^ => 

4 




* ’> ^ 

. 

. / A 

^ ■" a4 0 ^ c ^'\^^'' ^‘' V'''' ^ “" '■' ^ 

/h, a V^ 

•1^ ',p. ■> 

✓ _ 






"bo'^ 


y ■% ^ 


>- 

. 'V’-'-aa. 

c 

" A A/' . A. .• / 'o^ -3 • '\\''*" , . . , '% 

A 4 '^' •s!M«" a a - 

' AXW^firw/zx/ 2 - z ^vv72r55J^v^ ^ .\. ^ 


'■^b “ 4.'^"’'/^ "> ■ '■ .0'' "cx 

o 

•0 /V>^ t ^ ^S> <j^' A'-yy?7^-^ A' '•'^ ^'' ■^'J^/f?^% A 

I •< ^ o '' ■>'>^ ^^x _ ^ K ® ^ ^ocy 9 ^ 

i.^ -s^ ’.yW.' -b x 

u '•■-\<' ,.«<.x''' 

; o'' : . '^z- V = - 

4-^ 

* ko’ ^0- . . .VK yy ,. 

QV ^ t ^ 0^_ 




" ^rL^ A V ft ^ ri^ y >c»« >K'^»~ ■>. ,* V 

^ ‘ .A'^' % % 0° a” 

o .t."SS»5% ^0 

A 

^ • ■ k'C- ^ 

* aO 

*5 ^0 


0^ 




i y}^ 

r. ^ \. <V 

, ° ^ ^ 
>2 ^ 2 


> ft 

•%> 

Silyy^^ S 



ft ft '' '' 


[. ■y" 





-&yvyy*^' x f 

'b .0-’ '-'oyTT,^^ y 

% " " “ ^ 0 ^ ^ ' ' ' V> , 

^ ” A^ <^r3 . ^ n t"? o “ y '^f> - ^IM^ " •'0^ °. 

« --■ 0(0, 


% r"^o %/* ‘'‘■so"' A’’'^' 

-^xf. ,v " " 

<- 



* 4 X 

- kV ^ ^ 

V '<‘ ^ 




y , ,, , V* 

% «"° y " 

* AXWtti^W// / ^ 

<' cx O' 

. <‘? 

o V '■ ft ci 6> *4 <y ' j 

* ^ \/ 'i fX O 

, .a'' c»'^‘-x/"^- 

•fi I'o » y-C^ . ^ ^ 

ft C> 0 ^ 


V o<^ ■< 

ft o 0 

c. y>> ^ ^/v^^rmvW '*’ aV '/> yi 

” «v ® VJC^ ^ 

' ^"''''" • ^ V'" <" ^ ^ ^ 

a * «-kV 



-V 

W^ " %. " WCF- 

ci- ^3^!- <A "«. X 

c«^ <-x,‘ ‘ ,.o'^.*'• v' *, ,a4 

" '>^0^ - V : 

ft ^ X ’y j^j=L! [^y?6^ , 4 . /^. ^ 


ft 00 

* " ‘ '“\>'^ .0' 

isif/^ V - A 'f a 

^ /^MmCT^ ft ■>^ C. 4 

• A^A, 


^r \V 


C,^ O 

.V? V' 



_ ° ^ 4 

y '-^ -• ■' 

4^4 ft ^ .y 

oV '■• -'ft • >' • A * ^ s 

'' '’■'> -‘j^- 

; -^o 0^ r :' ■"-' 

<■ j . “■ e 3.0 <A 

^ * ■) N 0 ’ A® 

V ’^> Sf ^ ■"‘Of 

> *A ^ r^. ft 


(•^ 

O 

^ ' '^- ////ca-TOWx^ e- 

>5^ "i 

c ° '^ “^ <■ 

'::y, A' “■ 

•" ° 

oA I 

”' *'' “ '■ ‘ “ ' ’' 

<A 






V, 

° '^°'"' ^ V , 

yy - Q?, y' 

^N» </* HI* \\ , tf y ^ 

f V V > 


ft *31 C* ^ y \ ^ ’ 

'' (/ ft L /\ ft ft S tjy 

<•■ jA^ c ° ’^ '• <•. ^o y ^ 0' 

ft .1 . »» 









••'»A'”‘”X.'">.'°A.'v-,. 

^ - VkV" <^y. ^ ^ 

® <S><^ ^ ^ 

'y ^ o 

ft 































^0’ 


q _ 

N ® ^ ^ « ( \ ’^ \ V 

V^ ■■ ,0- ^ 

N y V A^ 

^ «> 


\\^ 




. o' „ o . , ■> - ^ 0 





*• \X^ ^ ^ 

^ ^ ^ ** 

‘‘^■'^ A^'^^ , -t- ^"''"A 0 

' ^ ^o 0®' yj^ -i % y 

< ^U///>iO ^ ^ O 

<« 


N 0 



" s'’ » V/®^ * A'^^’ " 

" ^ y^vy* .w-' V 

V 9-. ,-.o' 






.s> 

■^' 1 1 « 'C' 0 , ,v ■*■ \' 

- - ,\ 



vO 




jT >,V ■'tk. 

■1=>^ . .‘'-^ Ay -A. . , y V ^ 

'^<f‘y -^mh° 

\ t» ^ 2> -A y > 

. . <■ "’ 0 * X ■* A ' O« A A 

‘ 1 y <,°^ ‘^ '>„^y ■ ■ S’ 




A -TV ; = 

^ O kP y •>» <r A 

*■ > 1 A , , , , ■> .•> N « ’ A° 

^ •> aO' 

* •^‘- A .'" n.‘^(' 


o A 



A^ , . C A , X A „ 
y ^«' ' * ♦ s> A^' 







V° ’■^ 

f y * KV Ci_ *" o ! 

v<-” 

^ itfi 551 ■® V 

» '>^ <1^ ♦ rA^lSr A ^ Vj 

s ^ 

« O ^ O 
.V O 

^ l> 


« 1> 
> o> ^ 







'^. "o.s' A^ ,., 

' o^'a 




S^s“ 

I'^o ’“°\oAV 

• Ay <A “ ^ q ^ 

>. A V tA 18i ^ <xr 

'^''' I 7. o ■ .\0 



s^ y ^ * y c^yS' 


•>*■ j\ 

y A' 

'X 'j « 


. V* -. p 

\ ^ * '* v\^^ ^ 

V A '' ^ // 

•P* ^ y 





O' 



• ^ ^ ^ < fjy y 

A'^'' 

^ # ,x-?SXa ’- 



(?'. 


^ 0 * *' "^ 1 I R 

y > ..yi^ -/ *" f-T^ ’ <* 

A A. eS5^\ r»A5fc. '/' 


^v? V’ ^ yy 

y ✓ s, a ^ *y '' ^ S 

'?7. * s ^0 r:r 0 « rx. 

, V .OAs" .A.. 










o5 ’^Ct' ^n.vo^. 

-^jir^ > X^ ^ -" ^^V\Sw^ ^ 

X o ». . ^ ca, * •^ ^ y . XU V <? 'Ai ^ 

■“ c^ lA w^TA ^ \V y^SS^% ^ 'Kc <y ^ fA Kft A ^ ^r \V 

- ^ ° ’V .“ ’■ ° 0> ,<'A 

-.A"- vw.* '^**'A^AA- 

..... V“'‘>A-x\‘'--'VVa:>/“■'> c^-.'AA’ A' • 

t ^ ^ :ys. 


v * c 






"* 4 ^ ' 

•V y 

^ y 





0 N 




i> * 


'p 

'^A ,>A' 

<P «0 


V> -v 


o 

i 

a'^'^ c“ ° ” '''.-o’^^s*'^ ’' % % s' 

*> -.f-cvv O 0 V /r^ ^ * 

b « 


4 -tA *■ 

^ *. . *^ o P / 

'‘\^\--.>o '’'"v'' .1V.A> - ^n. . 

.■» .% ,'.^ ,, ., .„ j> .'AfS-:u 

s « 


•» N 


a"^ 








yy \ 

o o' 


✓■ '>• V 

^ o' 


. ^ '^4. - 

■'■•'>!‘‘-:.a'>>'’''"’>^--">c: 

° A A ' A'- %/ 

I - aV s'’ 


- A" 


V 

A'.’ , . ^ 0 ■> ).'^ ■C' 

q'J' O ' * ^ <p i 0 

v^ /yTo^ -i ^ *> 

^ ^ V = 

O ?y0 


V^;„AI.;^.-‘AAaaK '-"- '• 

v^ : 

'V / O 

. -^. ■y . ^A r a ‘o •^y. ,S. ’■ 





5*1 «> 

'\a'^\,« . so'* y 


% ,S'^" 


A' 


A 

iV <p, 



1. A''W5*^s* y 


A'^" '» 

y 






fr *, .V,- 'tf '• (g"'^ “ .4 A' ' 

A ,5)^ <“ 0 * 4 ■* .A 'o ''.! 


^ 00\v' 

>/“ Ky \ 

« ^ a' 

« 





fe-; ♦ ... s:y^yt .. "V',.. .\‘ •. 

V> V. ft ^ jAs» A,^’ \\' ^ 

<f', .A'' .. fc^li^ ^ •^. ('S . jSS\^^J/h o ^ 

7 



X> • " .o"^' , ' • ”. "%.. ■ ' " ■ v'". • " " _,9'^' .<■_”. ;•%.,' " ''' v'^’’- '/.I' y ' ’ “ ” "'y ' ■ " y '"" 'A 

■"^■4''' “M^"- % ^■'*''^ '^^il f 

> o .s <>. « “ .aV c s'’ ° 





. c^ y 's. ft ^ ^ ^ ry ^ 

\ ^ i , s <0^ <r y 

' »' .A>tx. ^ Cr < 4 ' ^,/m^'’. ^ jA'' » — ^ '^- 

'^o 0 ^ : '''^ >'' :" s« o 

V- 'x< ^ ^yi- 

^ 'Kc ^ ^ Z)' ^‘f> & £i^ ^ 

" C - fc 



^ ^ vV " * ^ ^ Z-. 


tS' 



'\ 

™ ^ o. 

>. y. ^ 


y .y \ 
ft ^ 0 ' -> 

* cy 

' ^ s^ 




* y y 


. = '‘O'' 0^ «o, ' ■ v"-,s 

" S^ % xA " 




0 q5 ^ 

\> > .0^ cu V 

'^‘' s'^"^ ‘^'"(CfxWA''o y "" 

i s’ «° y y I 

s^ ° s’ ° 

,A^ V' aV 

ti^ . >, < 0 ft «* "* A ^5/- ^ ft ft 4*^ . <ly 0 ft X ** A 

A. ./.‘iT'.'b A.‘"I". 

- /* ^diZ/o^ 'K& A • 

" ^ c o'^ ft "■ ^ r 

° 4A^ ■<*- 

0 ^ ’ y %y» .' “ v''\ V * 0,%"* - 

* X u" r- («? '^ * yp. 

dS J^\^k//k o A 



Mil 


t>. r^®|SS' ^ - 

c*. X 


* A^ 

K , - <P ^ 

a ft X '*‘ /\ -v . ^ , X 
























